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Division 

Section   .  r\  ^  I  jO 

Number    yj.^..y<^ 


AN 


AMERICAN  COMMENTARY 


ON    THE 


NEW   TESTAMENT. 


EDITED  BY 

ALVAH  HOVEY,  D.D.,  LL.D. 


V 


PHILADELPHIA . 
AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

3420  Chestnut  Street. 


COMMENTARY 


ON   THE 


Epistle  to  the  Galatians. 


BY 

ALVAH   HOVEY,   D.  D.,  LL.D. 


PHILADELPHIA : 

AMERICAN  BAPTIST  PUBLICATION  SOCIETY, 

1420  Chestnut  Street. 


Entered,  according  to  Act  of  Congress,  in  the  year  IBQO,  by  the 

AMERICAN    BAPTIST   PUBLICATION    SOCIETY, 

in  the  Office  of  the  Librarian  of  Congress,  at  "Washington. 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  GALATIANS. 


There  are  a  few  general  questions  in  respect  to  such  a  writing  as  the  Epistle  to  the 
Galatians  which  should  be  answered,  if  possible,  before  attempting  an  explanation  of  its 
language,  paragraph  by  paragraph,  and  verse  by  verse.  They  relate  to  the  writer,  the 
readers,  the  occasion,  the  structui-e,  and  the  date  of  the  Epistle,  together  with  the  influ- 
ence which  it  has  had  upon  Christian  doctrine  and  life,  and  the  use  which  has  been  made 
of  it  in  modern  controversy.  Correct  answers  to  these  questions  will  lighten  the  inter- 
preter's work,  and  render  it  more  useful  to  the  reader. 

I.   THE  WRITER. 

This  Epistle  purports  to  have  been  written  by  the  Apostle  Paul  (1  : 1),  and  it  is  num- 
bered by  Eusebius  among  his  undisputed  writings.  "The  epistles  of  Paul  are  fourteen, 
all  well  known  and  beyond  doubt.  It  should  not,  however,  be  concealed  that  some  have 
set  aside  the  Epistle  to  the  Hebrews,  saying  that  it  was  disputed  as  not  being  one  of 
Paul's  epistles."  ("Hist.  Eccl.,"  III.  3.)  This  statement  deserves  full  confidence,  for 
Eusebius  was  acquainted  with  a  considerable  body  of  Christian  literature  produced  in  the 
first  three  centuries,  and  current  at  tlie  beginning  of  the  fourth,  but  since  lost,  and  his 
account  of  the  estimate  which  had  been  i)ut  upon  the  several  books  of  the  New  Testament, 
down  to  his  own  time,  has  never  been  successfully  impeached. 

His  statement  is  also  confirmed  by  the  earliest  versions,  for  this  Epistle  is  found,  in 
connection  with  the  other  epistles  of  Paul,  in  the  Syriac  and  Old  Latin  Versions  which 
are  assigned  to  the  Second  Century,  and  in  the  Egyptian,  which  was  probably  completed 
before  the  middle  of  the  Third.  It  is  clearly  recognized  in  the  Muratorian  Canon  not 
later  than  A.  D.  170,  and  is  contained  in  all  the  early  manuscripts  of  the  epistles  of  Paul, 
{E.  g.,  xABCDEFa.)' 

The  statement  of  Eusebius  is  still  further  confirmed  by  the  language  of  Irenaeus 
"Against  Heresies "  (111.13:3;  6:5;  7:2;  18:7;  21:1;  22:1;  V.  3  : 5  ;  11:1; 
21  : 1  ;  32  : 2),  according  to  the  old  Latin  translation,  which  is,  of  course,  less  decisive 
than  the  original  Greek  would  have  been  ;  by  the  argument  of  Tertullian,  in  his  treatise 
"Against  Marcion"  (V.  2-4),  which  attributes  the  Epistle  to  Paul,  and  reasons  from  it  as 
if  it  were  accepted  by  Marcion,  who  rejected  many  books  of  the  New  Testament ;  by 
quotations  from  it  in  the  writings  of  Clement  of  Alexandria  ("The  Pedagogue,"  I.  6,  11, 
and  "Stromata,"  III.  15),  who  sometimes  mentions  the  name  of  Paul,  and,  at  others, 
calls  him  simply  "the  apostle";  and  by  the  words  of  Origen  (e.  g.,  on  Rom.  3  :  27,  29) 
as  translated  by  Rufinus.  Jerome  says  that  Origen  "wrote  five  volumes  on  the  Epistle 
of  Paul  .to  the  Galatians,"  but  only  three  fragments  of  this  commentary  have  been  pre- 
served in  a  Latin  translation, 

6 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  GALATIANS. 


Having  Kuch  evidence  of  its  genuineness,  we  need  not  appeal  to  traces  of  an  acquaint- 
ance with  this  Epistle  on  the  jtart  of  the  AjHjstolical  Fathers,  who  do  not  specify  tlic  New 
Testanjent  books  from  which  th(;y  quote.  Yet  their  writinjfs  furnish  a  degree  of  proof, 
not  altogether  unwelcome,  that  this  Epistle  was  extant  at  the  beginning  of  the  Second 
Century.  (See  Cleiuent  of  K(;nie  od  Corinth.  3:1;  Ignatius  ad  Polyc.  1  ;  Polycarp  ad 
V\n\.  cc.  3,  5,  0,  VI.) 

It  is  well  known  that  the  Epistle  to  the  Galatians  is  one  of  the  four  which  were 
recognized  by  F.  C.  JJuur  as  genuine,  and  that  the  principal  writers  of  his  school  have 
agHM.'d  with  their  master  in  this  respect.  To  say  nothing  of  other  reasons  for  their 
opitii<m,  it  must  bo  admitted  that  the  character  of  these  four  epistles  affords  the  clearest 
evidence  of  their  genuineness,  for  they  are  intensely  real  and  practical.  "They  deal  with 
specific  evils ;  they  refute  definite  errors ;  they  repel  particular  slanders ;  they  check 
given  disorders;  they  assert  special  rights  ;  they  prescribe  rules  for  the  treatment  of  dis- 
tinct offenses.  Sharp  logic,  open  rebuke,  fervid  appeal,  generous  praise,  follow  one 
another  in  quick  succession.  What  lov(!  to  those  addressed  glows  in  the  writer's  lan- 
guage !  What  readiness  to  be  spent  in  their  service  !  What  downright  horiesty,  fidelity, 
and  greatness  of  soul  breathe  in  every  page  !  These  sentences  were  called  forth  by  the 
wants  of  living  men,  or  we  may  close  up  the  volume  of  history.  Whoever  can  look  upon 
them  as  spurious,  must  have  lost  the  sense  of  reality,  the  power  of  distinguishing  between 
the  actual  and  the  ideal,  and  may  well  despair  of  findir)g  anything  trustworthy  in  all  the 
records  of  the  past."  (Quoted  from  the  author's  sermon  in  "Madison  Avenue  Lectures.") 
It  is  incHidible  that  either  of  these  letters  was  written  by  any  other  luan  than  the 

Apostle  Paul. 

II.  THE  llEADEliS. 

The  churches  addressed  by  Paul  in  this  Epistle  were  located  in  Galatia,  a  middle 
province  of  Asia  Minor,  one  third  larger  than  ]*alestine  west  of  the  Jordan,  and  inhabited 
by  a  mixed  population  of  Phrygians,  Gauls,  (ireeks,  Jews,  and  I'omans.  Speaking  in  a 
g(;neral  way,  the  llomaris  were  there  as  civil  or  military  officers,  with  their  attendants  and 
soldiers,  and  naturally  formed  a  class  by  themselves,  sufjcrior  to  tlie  rest  of  the  people, 
and  distinct  from  them  in  social  life.  The  Jews  were  there,  as  in  all  parts  of  Asia  Minor, 
for  traffic  ;  and,  to  accomjilish  the  purpose  of  tlieir  foreign  residence,  they  must  have 
mingled  in  business  with  men  of  every  class.  The  Greeks  also  were  there  for  a  somewhat 
similar  purpose,  and  in  such  numbers  that  their  language  became  the  medium  of  general 
intercourse,  Vjcing  understood  by  all  the  more  intelligent  peojde.  JJut  all  these  were, 
nevertheless,  to  a  certain  degree  foreigners.  On  the  other  hand,  the  IMirygians  were  the 
original  possessors  of  the  land,  yet,  since  B.  C.  241,  if  not  279,  a  period  of  not  less  tlian 
three  centuries,  they  had  been  a  subject  race  in  Galatia,  less  influential,  and  pcjrhaps  less 
numerous,  than  the  Gauls  ;  for  the  latter,  a  restless  swarm  from  the  full  Celtic  liive  of 
Western  Eurrjpe,  had  given  their  name  to  the  province  conquered  by  them,  and,  it  is  be- 
lieved, had  also  imparted  somewhat  of  their  special  temperament  to  the  Christian  churches 
founded  among  them  by  I^iul. 

"  Galatia,"  says  Jjightfoot,  "  was  parceled  out  among  the  three  tribes  of  which  the  in- 
vading Gauls  were  composed  in  the  following  way:  the  Trocmi  occupied  the  easternmost 
jiortion,  bordering  on  C'i{)padocia  and  Pontus,  with  Tavium,  or  Tavia,  as  their  chief  town  ; 
tli(!  Tolistobogii,  who  Wfire  situated  to  the  west,  on  the  frontier  of  IJithynia  and  Phrygia- 
Epictetus,  fixfid  upon  the  an(;i(!tit  Pessinus  for  their  capital ;  the  Tectosages  setthwJ  in  the 
centre,  between  the  other  two  tribes,  adopting  Ancyra  as  their  seat  of  government,  re- 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  GALATIANS.         7 

garded  also  as  the  metropolis  of  the  whole  of  Galatia."  All  these  tribes  were  subjugated 
to  the  Roiuan  power  by  the  Consul  Manlius  iu  189  B.  c,  and  the  whole  territory  was 
made  a  Roman  province  by  Augustus  in  25  B.  c.  This  was  its  civil  status  when  visited 
by  Paul,  three  quarters  of  a  century  later,  the  Eastern  Gauls  having  learned,  with  their 
Western  kiiisnien,  the  futility  of  resisting  the  niiglit  of  Inijjerial  Rome. 

Rut  what  were  tlie  characteristics  of  the  (Jcltic  race,  as  descrihed  Ity  classic  writers? 
And  how  do  they  agree  with  the  traits  wliich  api)ear  to  haves  distinguished  the  (ialatian 
Christians  addressed  by  Paul  ?  'J'iie  Roman  and  Greek  writers  speak  of  the  Celts,  or 
Gaula,  as  men  of  large  stature,  white  skin,  blue  eyes,  and  light-colored  hair.  They  refer 
to  their  ingenuity  and  versatile  talent ;  to  their  warlike  sjjirit  and  desperate  courage  ;  to 
tlieir  restless  activity  and  predatory  life.  JJut  they  accuse  them  of  fickleness,  intemi)cr- 
ance,  and  superstiticjn.  Yet  acomiietent  modern  scholar  affirms  that  "a  braver  set  of  men 
never  faced  the  enemy  than  the  (Jalli  with  whom  Caesar  fouglit.  Most  of  them  were  chil- 
dren of  poverty,  brought  up  to  suffer  and  to  die.  We  often  read,  at  earlier  periods,  of  their 
losing,  through  intemperance,  the  fruits  of  a  hard-fought  battle;  but  nothing  of  this  kind 
appears  in  the  Gallic  wars."  (George  Lovo,  in  "Diet,  of  Gr.  and  Rom.  Geog.,"  page  904.) 
Caesar  remarks  that  they  were  "a  nation  greatly  given  to  superstitions"  (rdif/ionihiis). 
And  it  will  hardly  be  denied  that,  as  a  race,  they  were  ardent,  imjjulsive,  and  brave,  but 
at  the  same  time  rash,  unstable,  and,  i)erhaps,  volatile.  This  description,  drawn  from 
classic  sources,  accords  in  a  very  striking  manner  with  the  suggestions  of  the  K])istle  to 
the  Galatians  as  to  the  character  of  the  persons  who  received  that  Epistle. 

But  it  may  be  presumed  that  some  of  those  addressed  were  of  Plnygian  descent,  and 
the  question  may  be  asked,  Wliat  sort  of  men  were  the  Phrygians?  As  previously  stated, 
they  appear  to  have  been  the  earliest  inhabitants  of  Central  Asia  Minor.  "Their  dispo- 
sition was  peaceable.  No  one  of  their  traditions  or  legends  points  to  a  heroic  period  in 
their  history,  but  all  have  a  somewhat  mystic  or  fantastic  character.  Agriculture  was 
their  chief  occupation,  and  they  never  took  or  exacted  an  oath.  Tlieir  proper  divinities 
were  Cybele  and  Dionysus,  called  by  them  Sabazius.  With  the  worship  of  these  deities 
were  connected  the  celebrated  orgiastic  rites,  accompanied  by  wild  music  and  dances, 
which  were  subsequently  introduced  among  the  Greeks.  All  that  we  hear  of  the  religion 
of  the  Phrygians  during  the  historical  times  appears  to  show  that  it  w;is  a  mixture  of 
their  own  original  form  of  worsliip  with  the  less  pure  rites  introduced  by  the  Syro- 
Phoenician  tribes."  (Quoted  freely  from  Leonhard  Schmitz,  in  "Diet,  of  Gr.  and  Rom. 
Geog.,"  II.,  page  G23.)  It  may  then  be  conjectured,  from  all  that  is  known  of  the 
mixed  population  of  Galatia,  that  the  churches  founded  by  Paul  were  composed  chiefly  of 
persons  of  Gallic  or  Phrygian  descent,  the  former  being  f;ir  more  influential  tlian  the 
latter,  while  there  was  in  all  of  them  a  small  fraction  of  Greeks,  Jews,  and  po.ssibly 
Romans. 

III.  THE  OCCASION. 

In  his  second  missionary  journey  (a.  d.  51  or  52)  Paul  preached  Christ  for  the  first 
time  in  Galatia.  (Acts  IG  :  6.)  The  people  received  the  apostle  with  great  kindness  and 
respect  (Gal.  4  :  13,  14),  many  of  them  becoming  followers  of  the  Lord  Jesus.  About 
three  years  later  (t.  e.,  in  the  autumn  of  A.  D.  54,  or  early  in  A.  n.  55),  he  revisited  the 
churches  of  this  province  (Acts  18  :  27),  and  was  led  by  what  he  saw  to  warn  them  in 
strong  language  against  perversions  of  the  gospel  which  he  had  preachfid  to  them  ((Jal. 
1  •.9.)  Already,  therefore,  it  may  be  presumed,  had  Judaistic  doctrines  been  broached 
among  them,  and  listened  to  with  some  degree  of  favor.    But  the  apostle's  urgent  protest 


8        INTRODUCTION  TO  THE  EPISTLE  TO  THE  GALATIANS. 

against  those  doctrines  seemed  to  be  effectual,  and  he  left  them,  doubtless,  with  the  feeling 
that  anj'  danger  to  their  faith  had  been  averted. 

Yet  he  was  mistaken.  The  Judaizing  zealots  ere  long  resumed  their  efforts,  asserting 
that  Gentiles  could  not  be  saved  without  being  circumcised  and  obeying  the  law.  Their 
influence  was  so  great  that,  within  a  comparatively  short  time  (Gal.  1  : 6),  many  were 
almost  persuaded  to  submit  to  the  rite  of  circumcision.  They  must  have  impugned  the 
apostolic  authority  of  Paul,  partly  by  laying  stress  on  the  fact  that  he  had  never  been 
taught  by  Christ  himself,  but  had  obtained  his  knowledge  of  the  gospel  at  second  hand, 
and  partly  by  saying  that  his  doctrine  was  different  from  that  of  Peter  and  James,  who 
observed  the  Jewish  law. 

How  many  adversaries  of  Paul  appeared  in  the  Galatian  churches,  it  is  impossible  to 
ascertain  ;  but  it  is  safe  to  conclude  that  they  were  Jewish  Christians,  rather  than  simply 
Jews,  for  the  latter  would  have  urged  the  Galatians  to  renounce  Christ  and  obey  Moses, 
instead  of  teaching  them  to  supplement  the  gospel  with  the  law.  We  may  also  assume 
that  this  movement  did  not  spring  from  the  churches  themselves,  but  that  it  came  to 
them  from  abroad,  and  perhaps  from  Palestine.     Compare  Acts  15:1;  Gal.  2  :  12. 

But  whether  these  perverters  of  the  gospel  were  few  or  many,  were  from  Palestine  or 
some  other  place,  they  were  so  plausible  in  their  criticism  of  Paul's  authority  as  an 
apostle,  or  so  persuasive  in  their  reasoning  for  obedience  to  the  law  as  a  condition  of  ac- 
ceptance with  God,  or  so  earnest  and  urgent  in  their  assertions  and  appeals,  that  their 
Celtic  hearers  were  greatly  moved,  and  on  the  point  of  yielding  submission  to  the  new 
doctrine.  This  was  the  emergency  which  called  for  the  Epistle  to  the  Galatians,  and  with 
assertion  most  direct,  and  argument  most  powerful,  and  appeal  most  tender,  did  the 
apostle  meet  the  emergency. 

IV.  THE  STRUCTURE. 

This  was  evidently  determined  by  the  object  to  be  accomplished,  and,  viewed  in  that 
light,  it  is  perfectly  logical  and  clear.  Indeed,  it  would  be  difficult  to  find  anywhere  a 
better  specimen  of  cogent  and  persuasive  writing.  The  first  two  chapters  assert  and 
establish  Paul's  claim  to  a  knowledge  of  Christian  truth  as  original  and  complete  as  that  of 
the  earlier  apostles.  It  had  been  received  by  him  from  Christ  by  direct  revelation,  and  it 
comprised  all  the  f\icts  and  principles  essential  to  the  gospel  of  the  grace  of  God. 

The  next  two  chapters  verify  the  truth  and  sufficiency  of  that  gospel  by  an  appeal 
to  the  experience  of  his  readers  when  and  since  they  received  it,  by  an  exposition  of 
the  way  of  life  according  to  the  ancient  Scriptures,  and  by  a  statement  of  the  relation 
of  the  law  of  God  to  his  promise,  of  Mosaic  legalism  to  justification  through  faith  in 
Christ. 

And  the  last  two  chapters  warn  the  Galatians  against  any  misapprehension  or  abuse 
of  his  doctrine  by  explaining  the  operation  of  faith  and  exhorting  them  to  a  holy  life  in 
the  freedom  which  belongs  to  sons  of  God. 

A  fuller  and  beautiful  analysis  of  the  apostle's  course  of  thought  is  quoted,  in  con- 
nection with  the  successive  paragraphs  of  the  Epistle,  from  an  article  by  Dr.  Hackett  in 
the  "Christian  Review"  for  October,  1861,  pages  577-584. 

V.   THE  DATE. 

This  may  be  placed  without  hesitation  after  Paul's  second  visit  to  Galatia,  on  his 
third  missionary  journey  (Acts  18  ;  23),  and  either  during  his  residence  of  more  than  two 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  GALATIANS.         9 


years  ia  Ephesus  (Acts  19  : 8,  10,  22),  or  his  visit  to  Macedonia  and  Corinth  thereafter. 
(Acts  20  :  1-3.)  In  this  period  the  most  interesting  group  of  his  epistles  was  written; 
namely,  those  sent  to  the  Corinthians,  Galatians,  and  Romans.  And  the  question  to  be 
answered  is  this  :  Was  the  Epistle  to  the  Galatians  written  in  the  first  part  of  his  residence 
in  Ejihesus,  or  dm-ing  his  visit  to  Macedonia  and  Corinth?  Was  it  written  before  the 
two  Epistles  to  the  Corinthians,  or  after  them?  For  careful  interpreters  agree  that  the 
Epistle  to  the  Romans  was  probably  written  later  than  any  other  belonging  to  this  group. 
The  principal  argument  for  dating  it  in  the  early  part  of  his  sojourn  at  Ephesus  is 
drawn  from  (lal.  1  :  6 — ''I  marvel  that  ye  are  SO  SOON  removing  from  him  that  called 
you  in  the  grace  of  Jesus  Christ  unto  another  gospel" — for  "so  sooa"  (owrws  raxews)  is 
thought  to  imply  that  only  a  short  time  had  passed  since  his  last  visit  to  them,  or,  possi- 
bly, since  their  conversion.  A  change  taking  place  after  three  years  would  not  have  been 
thus  characterized.  Indeed,  most  of  those  who  rely  on  this  argument  believe  that  only  a 
few  months  could  have  elapsed  between  the  earlier  events  which  the  apostle  has  in  mind 
and  the  change  in  the  state  of  the  churches  which  called  forth  his  letter — i.  e.,  betweea 
his  last  visit  to  them  and  the  letter  he  was  writing. 

But  the  inference  from  these  words  seems  to  me  precarious.  (1)  Because  the 
terminus  a  quo  is  by  no  means  certain.  It  may  have  been  the  titue  when  the  Judaizing 
teachers  began,  or  resumed,  their  efforts  to  shake  the  confidence  of  the  Galatians  in  the 
apostle  and  his  gospel.  If  anything  in  the  context  forbids  this,  it  must  be  the  words, 
"from  him  that  called  you  in  the  grace  of  Jesus  Christ,"  which  refer  to  their  conversion 
more  than  three  years  (if  not  six)  previous  to  his  writing  this  Epistle.  But  Paul's  refer- 
ence to  their  conversion,  as  a  work  of  God's  grace  in  Christ  Jesus,  agrees  with  the  whole 
strain  of  argument  in  the  Epistle,  and  can  easily  be  accounted  for  without  assuming  that 
it  was  the  date  from  which  he  reckoned  in  using  the  words  "so  soon."  (2)  Because,  as 
Lightfoot  remarks,  "it  is  possible  that  'soon'  (raxeW)  here  may  signify  'readily,  rashly,' 
that  is,  'quickly'  after  the  opportunity  is  oflFered,  a  sense  which  the  present  tense,  are 
turning  renerjades  (^"a-weecree)^  would  facilitate.  See  1  Tim.  5  :  22 ;  2  Thess.  2:2.  In 
this  case  there  will  be  no  reference  to  any  independent  point  of  time."  The  sole  refer- 
ence would  be  to  the  quickness  or  rapidity  of  the  change.  Hence  the  argument  from 
Taxe'oi!  is  untrustworthy. 

But  the  reasons  for  thinking  that  this  Epistle  was  written  a  short  time  before  the 
Epistle  to  the  Romans  appear  to  me  of  real  weight.  And  the  most  important  of  these  is 
the  remarkable  coincidence  of  thought  and  expression  in  many  passages  of  the  two  letters. 
The  following  instances  of  similarity  are  adduced  by  Lightfoot  in  his  Introduction  to  this 
Epistle  :  (1)  Gal.  3  :  6=Rom.  4:3;  Gal.  3  :  7=Rom.  4 :  10,  11  ;  Gal.  3  :  8=Rom.  4:17; 
Gal.  3  :  9=Rom.  4  :  23  ;  Gal.  3  :  10=Rom.  4:15;  Gal.  3  :  ll=Rom.  3  :  21,  seq.  ;  Gal.  3:12= 
Bom.  10:5;  Gal.  3  :  13,  14=Rom.  4  :  23,  24 ;  Gal.  3  :  ]5-18=Rom.  4  :  13,  14,  16  ;  Gal. 
3  :  I9-21=Rom.  7  :  1-3  ;  Gal.  3  :  22=Rom.  11  :  32 ;  3  :  9,  10;  Gal.  3  :  23-26=Rom. 
7:1-3;  Gal.  3  :  27=Rom.  6:3;  13:14;  Gal.  3  :  29=Rom.  9:8;  Gal.  4  :  .5,  6,  7= 
Rom.  8  :  14-17.  (2)  Gal.  2  :  16=Rom.  3  :  20.  (3)  Gal.  2  :  19=Rom.  7:4,  cf  6  :  2-5  ; 
Gal.  2  :  20  (cf  5  :  24  ;  6  :  14)=Rom.  6  :  6,  8,  1 1.  (4)  Gal.  4  :  23,  28=Rom.  9  :  7,  8.  (5) 
Gal.  5  :  I4=Rom.  13  :  8,  9,  10.  (6)  Gal.  5  :  16=Rom.  8:4;  Gal.  5  :  17=Rom.  7  :  23,  25  ; 
Gal.  5  :  17=Rom.  7  :  15  ;  Gal.  5  :  ]8=Rom.  8  :  2.  (7)  Gal.  6  :  2=Rom.  15:1.  These 
parallels  render  it  extremely  probable  that  the  two  epistles  were  written  about  the  same 
time,  or  within  two  or  three  months  of  each  other. 

And  it  is  no  less  evident  that  the  Epi.stle  to  the  Galatians  was  written  before,  rather 


10       INTRODUCTION  TO  THE  EPISTLE  TO  THE  GALATIANS. 

than  after,  the  Epistle  to  the  Romans,  for  the  former  reads  like  a  first  draft,  and  not  like 
a  condensation  of  the  latter.  The  ampler  and  calmer  unfolding  of  doctrine  in  the  Epistle 
to  tlie  Romans  agrees  with  all  the  circumstances  of  the  case,  if  we  assume  :  (1)  that  the 
Epistle  to  the  Galatians  was  written  under  the  excitement  of  intense  anxiety  occasioned 
by  a  sudden  and  dangerous  crisis  in  the  churches  addressed ;  (2)  that  those  churches  were 
saved  from  apostasy,  and  fixed  in  their  adhesion  to  Ciirist  as  the  only  Saviour,  by  means 
of  this  letter ;  and  (3)  that,  two  or  three  months  later,  relieved  of  his  extreme  anxiety 
CoDceniing  the  cliurch  at  Corinth  and  the  cliurches  of  Galatia,  yet  sensible  of  the  un- 
wearied activity  of  tlic  Judaizing  party,  and  wishing  to  forestall  its  work  in  Rome,  he 
wrote  the  greatest  of  his  epistles  to  the  Christians  of  that  city,  and  set  forth  in  it  with 
elaborate  care,  on  the  lines  which  he  had  sketched  in  his  earlier  epistle,  the  gospel  of  the 
grace  of  God  through  the  death  of  Christ  for  the  sins  of  men. 

It  seems  probable,  therefore,  that  the  Epistle  to  the  Galatians  was  written  early 
in  A.  D.  58,  soon  after  Paul's  arrival  in  Corinth,  or  while  he  was  on  his  way  to  that  city. 

•  VI.   USE  AND  MISUSE. 

As  students  of  the  German  Reformation  are  aware,  Martin  Luther  prized  this  Epistle 
very  highly,  and  commented  on  it  frequently.  In  it  he  discovered  the  marrow  of  the 
gospel :  the  doctrine  of  justification  through  faith  in  Christ.  "It  is  very  necessary,"  he 
wrote,  "  that  this  doctrine  be  kept  in  continual  practice  and  public  exercise,  both  of  read- 
ing and  hearing.  It  can  never  be  taught,  urged,  and  repeated  enough.  If  this  doctrine  be 
lost,  then  is  iilso  the  doctrine  of  truth,  life,  and  salvation,  lost  and  gone.  If  this  doctrine 
flourishes,  then  all  good  things  flourish ;  religion,  the  true  service  of  God,  the  glory  of 
God,  the  right  knowledge  of  all  things  which  are  necessary  for  a  Christian  man  to 
know."  (Preface,  page  130.)  The  Epistle  to  the  Galatians  has  been  one  of  the  clearest 
sources  of  evangelical  truth  since  the  Bible  was  put  in  the  hands  of  the  people. 

But  it  has  also  been  compelled  to  serve  those  who  deny  the  divine  origin  of  the 
gospel  which  it  teaches.  "The  earliest  form  of  Christianity,"  it  is  argued,  "was  a  modi- 
fied Judaism.  The  distinctive  features  of  the  system  current  under  this  name  were  added 
by  St.  Paul.  There  was  an  irreconcileable  opposition  between  the  apostle  of  the  Gentiles 
and  the  apostles  of  the  Jews — a  personal  feud  between  the  teachers  themselves,  and  a 
direct  antagonism  between  their  doctrines.  After  a  long  struggle,  St.  Paul  prevailed,  and 
Christianity — our  Christianitj' — was  the  result."  (Lightfoot,  Introduction,  page  66.) 
An  impartial  study  of  the  Epistle  will,  however,  lead  to  a  different  conclusion — a  conclu- 
sion that  the  account  which  Paul  gives  of  his  relation  to  the  other  apostles  is  worthy  of 
entire  confidence.  And,  if  so,  there  was  no  personal  feud  between  the  apostles,  and  no 
radical  diff"erence  between  them  as  to  the  true  way  of  life  through  Christ,  but,  on  the 
contrary,  a  full  recognition,  after  suitable  proof,  of  Paul's  apostolic  mission  and  doctrine, 
on  the  part  of  James,  Peter,  and  John,  together  with  an  amicable  division  of  the  work 
of  evangelization  between  them  and  him.  To  build  upon  this  Epistle  such  a  theory  as 
that  of  Baur  is,  therefore,  I  am  persuaded,  a  misuse  of  its  language  which  will  not  bear 
the  test  of  unbiased  criticism. 

Note. — Among  the  works  consulted  with  profit  in  the  preparation  of  this  commentary, 
besides  the  grammars  of  Winer  and  Buttmann,  are  the  commentaries  of  Lightfoot, 
Ellicott,  Jowett,  Howson,  Sanday,  Schaff",  Beet,  and  Luther  (translated)  in  English,  with 
those  of  Sioff"ert-Meyer,  Ruckert,  De  AVctte,  and  Wieseler  in  German,  and  those  of 
Calvin  and  Bengel  in  Latin,  while,  in  f?tudying  some  of  the  doctrinal  passages,  the  works 


INTRODUCTION  TO  THE  EPISTLE  TO  THE  GALATIANS.       11 


of  Usteri  ("Der  Paulinische  Lehrbegriff "),  Messner  ("Die  Theologie  der  Apostel"), 
and  Weiss  ("Theology  of  the  New  Testament"),  have  been  examined.  The  writer  is 
also  greatlj'  indebted  to  his  former  teacher,  Dr.  H.  B.  Hackett,  not  only  for  the  Analysis 
which  he  published  first  in  the  "Bibliotheca  Sacra,"  and  later,  with  additions,  in  the 
"Christian  Review"  for  18G1,  577-584,  but  also  for  his  articles  in  the  "Bibliotheca 
Sacra,"  XIX.,  211-225,  and  XXII.,  138-149,  on  the  translation  of  several  passages  of 
the  Epistle,  and  for  the  eloquent  oral  exposition  of  the  whole  Epistle  which  he  gave  to 
the  class  of  1848  in  tbe  Newton  Theological  Institution,  as  preserved  in  notes  and  a 
paraphrase  written  at  the  time. 


THE  EPISTLE  TO  THE  GALATIANS. 


CHAPTER  I. 


PAUL,  an  apostle,  (not  of  men,  neither  by  man,  but 
by  Jesus  Christ,  and  God  the  Father,  who  raised 
him  from  the  deaa ; ) 


1      Paul  an  apostle  (not  from  men,  neither  through 
1  man,  but  through  Jesus  Christ,  aud  God  the  Father, 


1  Or,  a  mau. 


Ch.  1  :  1-5  :  Address  and  Greeting. — 
"In  the  introduction,"  says  Dr.  Hackett, 
"Paul  asserts  in  the  strongest  manner  the 
divine  origin  of  his  apostleship,  and  his  ap- 
pointment to  it  witiiout  any  human  interven- 
tion ;  and  invokes  on  the  Galatians  the  usual 
benediction  from  God  the  Father  and  the 
Lord  Jesus  Christ.  In  this  connection  he 
brings  incidentally  into  view  the  sacrifice  and 
death  of  Christ  as  the  means  of  human  salva- 
tion, and  thus  announces  the  great  theme  of 
the  Epistle  at  the  outset.  (1  :  1-5.)"  See 
"  Christian  Review"  for  1861,  page  578. 

1.  Paul — called  Saul  in  the  earlier  chapters 
of  the  Acts.  (7:58;  8:1;  9:1,4,  8.)  The  name 
'  Paul '  appears  for  the  first  time  in  Acts  13  : 
9,  after  the  apostle  had  entered  upon  his  dis- 
tinctive missionary  work  among  the  Gentiles. 
Saul  is  a  Hebrew,  and  Paul  a  Roman  name. 
The  meaning  of  the  former  is  asked  for,  and 
the  meaning  of  the  latter  little.  The  resem- 
blance in  sound  must  be  considered  accidental. 
Probably  both  names  were  given  him  in  child- 
hood, as  by  descent  he  was  a  Jew  or  Hebrew 
(Phil.  3 : 5),  and  in  civil  standing  a  Roman. 
(Acts  16 : 37;  22 : 25-28.)  Apostlc — uscd  here  in  the 
highest  Christian  sense  of  the  word  to  denote 
one  specially  commissioned  to  preach  the  gos- 
pel. The  apostles  held  the  first  place  under 
Christ  in  his  kingdom.  See  1  Cor.  12  :  28,  seq. ; 
Eph.  4  :  11.  In  addressing  his  epistles  to  the 
Thessalonians,  Paul  had  made  no  reference  to 
his  apostleship,  doubtless  because  it  was  ad- 
mitted without  question  by  them ;  but  now, 
writing  to  churches  in  which  his  equality  with 
the  original  apostles  had  evidently  been  de- 
nied, he  asserts  it  promptly  and  positively  at 
the  outset,  and  in  his  later  epistles  he  does  the 
same  thing  vvith  more  or  less  emphasis.  Not 
of  (or,  froTYi)  men.  These  words  deny  that 
his  commission  was  of  human  origin.  This 
denial  may  have  been  called  forth  by  the  in- 
sinuations of  Judaizing  teachers,    who    had 


appeared  in  Galatia,  that  his  authority  was 
derived  from  men,  perhaps  from  the  church  at 
Antioch.  Neither  by  man  (or,  nor  through 
a  man).  By  this  added  clause  Paul  denies 
that  any  man  had  been  the  medium  or  chan- 
nel through  which  his  commission  to  serve  as 
an  apostle  had  been  made  known  to  him.  It 
was  in.no  sense  or  degree  human.  Doubtless 
it  had  been  urged  in  favor  of  the  higher  dig- 
nity of  the  earlier  apostles  that  they  had  been 
commissioned  by  the  lips  of  Christ  himself, 
while  Paul  must  have  received  his  commis- 
sion through  some  one  who  was  a  disciple  be- 
fore him.  But  by  (throtigh)  Jesus  Christ — 
who  had  appeared  to  him  on  the  way  to  Da- 
mascus (ac»3  9:3,  seq. ;  26: 16-18),  and  had  pointed 
out  at  that  early  day  the  special  work  which 
he  was  to  perform.  Even  if  we  suppose  that, 
according  to  Luke's  narrative  in  Acts  9  :  3, 
seq.,  Jesus  Christ  made  use  of  Ananias  as  his 
mouthpiece,  the  words  of  Christ  to  Paul  ren- 
dered the  language  of  Ananias  virtually 
Christ's  language,  and  the  apostle  was  there- 
fore justified  in  treating  it  as  such,  overlooking 
the  human  agency.  And  God  the  Father 
— that  is,  his  apostolic  commission  was  con- 
veyed through  Jesus  Christ,  who  is  insepar- 
ably united  in  action  with  God  the  Father,  so 
that  Christ's  action  is  really  his  Father's  action 
as  well.  In  this  case,  at  least,  what  Jesus  did 
the  Father  did.  The  expression  'Father'  is 
best  understood  as  moaning  here  the  Father 
of  Jesus  Christ.  Who  raised  him  from  the 
dead.  This  seems  to  have  been  added  be- 
cause it  was  not  during  his  earthly  life  that 
Jesus  appeared  to  Paul  and  made  him  an 
apostle;  it  was  rather  after  his  resurrection 
and  ascension.  And  that  resurrection  was  the 
work  of  his  Father,  though  not  in  such  a  sense 
as  to  exclude  his  own  participation  in  it.  The 
meaning  of  the  Greek  expression,  translated 
'from  the  dead'  («  vtKpi,v),  is  explained  by 
Winer(  "Grammar,"  p.  123),  as  follows:  "'the 

13 


14 


GALATIANS. 


[Ch.  L 


2  And  all  the  brethren  which  are  with  me,  unto  the 
churches  of  Galatia: 

3  Grace  be  to  you,  and  peace,  from  God  the  Father, 
and  from  our  Lord  Jesus  Christ, 

4  Who  gave  himself  for  our  sins,  that  he  might  de- 
liver us  from  this  present  evil  world,  according  to  the 
will  of  God  and  our  Father: 


2  who  raised  him  from  the  dead),  and  all  the  brethren 
who  are   with   me,  unto  the  churches  of  Galatia: 

3  Grace    to    you    aud   peace  i  from   God  the   Father, 

4  and  our  I-ord  Jesus  Cbrist,  who  gave  himself  for 
our  sins,  that  he  might  deliver  us  out  of  this  pres- 
ent evil  2  world,  according  to  the  will  of  ^  our  God 


1  Some  ancienc  authorities  rend  from  God  our  Father,  and  the  Lord  Jeaua  Christ 2  Or.  age 3  Or,  God  and  our  Father. 


dead'  appears  to  signify  'the  assembly  of  the 
dead.'"  See  also  Thayer's  "  Lexicon  of  the 
New  Testament,"  on  the  word  vexpo^. 

2.  And  all  the  brethren  which  (that)  are 
with  me.  This  does  not  mean  all  the  mem- 
bers of  the  church  where  he  was,  or  all  the 
Christians  that  happened  to  be  present  with 
Paul  when  he  indited  this  letter,  but  rather 
'all  the  brethren  who  are  at  present  my  com- 
panions in  travel  and  preaching.'  Thus,  when 
writing  to  the  Thessalonians,  he  associated 
with  himself  Silvanus  and  Timothy  in  his 
salutation  to  the  church.  In  the  present  case 
he  forbears  to  give  the  names  of  his  associates 
in  labor,  though  he  must  have  communicated 
to  them  his  purpose  of  writing  the  letter,  and 
very  likely  tiie  substance  of  the  letter  itself 
Unto  the  churches  of  Galatia — that  is,  the 
churches  located  somewhere  in  the  province 
of  Galatia.  It  maybe  inferred  that  they  were 
not  all  in  one  city,  but  were  independent  bod- 
ies found  in  different  places.  None  of  them 
can  be  positively  a.ssigned  to  particular  cities, 
as  Ancyra,  Pessinus,  or  Tavium. 

The  entire  absence  of  commendation  in  this 
address  is  worthy  of  notice.  The  Christians 
to  whom  he  writes  are  simply  'churches.'  He 
can  pray  for  them,  but  he  is  now  in  no  mood 
to  praise  them.  Deeply  agitated  by  what  he 
has  heard  of  their  fickleness  and  inclination  to 
Judaism,  he  has  no  heart  to  speak  in  this  place 
of  the  evidences  of  divine  life  in  those  to  whom 
he  writes. 

3.  Grace  be  to  you,  and  peace.  'Grace' 
is  unmerited  favor,  and  when  it  is  God's  favor 
its  natural  result  is  'peace.'  From  God  the 
Father.  According  to  Westcott  and  Hort,  it 
should  be  'God  our  Father,'  the  pronoun 
'our'  being  connected  with  '  Father'  and  not 
with  '  Lord.'  But  the  common  reading  has 
more  support  in  the  uncial  manuscripts  and 
the  early  versions  than  the  reading  adopted 
by  Westcott  and  Hort.  It  should  therefore  be 
preferred.  And  {from)  our  Lord  Jesus 
Christ.  Here  '  grace  and  peace '  are  supposed 
to  come  from  Christ  as  well  as  from  the  Father. 


The  preposition  'from'  is  connected  with  both 
names,  and  marks  them  equally  as  sources  of 
grace  and  peace;  not  one  as  the  source  and 
the  other  as  the  medium,  but  both  as  the 
source ;  a  form  of  expression  consistent  with 
the  doctrine  of  the  Trinity,  but  inconsistent 
with  any  other  view  of  Christ's  relation  to  the 
Father.  Paul  conceived  of  divine  grace  as 
coming  from  Christ  as  well  as  the  Father. 

4,  Who  gave  himself  for  our  sins — that 
is,  delivered  himself  up  to  death  with  refer- 
ence to  our  sins,  or  on  acccount  of  our  sins — 
that  is,  to  make  expiation  for  them.  See  3  :  12, 
seq.,  and  Rom.  3  :  23,  seq.  This  submission 
to  death  for  the  expiation  of  '  our  sins'  was  in 
order  to  something  further  which  is  named 
in  the  next  clause. 

That  he  might  deliver  us  from  {out  of) 
this  present  evil  world  {age).  'The  pres- 
ent age'  is  here  described  as  morally  evil,  be- 
cause the  men  who  give  character  to  it  are 
wicked.  Compare  with  this  language  the 
words  of  Paul  in  the  last  part  of  the  first  chap- 
ter to  the  Romans.  There  can  be  no  doubt  of 
the  awful  moral  condition  of  mankind  in  all 
parts  of  the  known  world  when  the  apostle 
wrote  this  Epistle.  Of  course,  deliverance  out 
of  the  present  evil  age  must  mean  deliverance 
out  of  its  influence  and  its  doom,  a  deliver- 
ance which  could  only  be  effected  by  rescuing 
men  from  the  power  and  the  penalty  of  sin. 
According  to  the  will  of  God  and  {even) 
our  Father.  This  expression  is  to  be  con- 
nected with  the  words  'gave  himself  for  our 
sins,'  as  modified  by  the  end  sought,  '  that  he 
might  deliver  us,'  etc.  The  voluntary  death 
of  Christ  which  was  prerequisite  to  the  salva- 
tion of  men,  is  here  declared  to  have  been  in 
accord  with  the  will  of  God,  who  is  at  the  same 
time  characterized  as  'our  Father."  The  pro- 
noun'our'  naturally  refers  to  Paul  and  his 
readers,  regarded  as  Christians,  and  therefore 
to  all  who  are  the  children  of  God  by  adop- 
tion. See  Rom.  8: 15-17.  It  cannot  be  safely 
interpreted  as  representing  mankind,  irrespect- 
ive of  union  with  Christ.     The  Greek  original 


Ch.  I.] 


GALATIANS. 


15 


5  To  whom  he  glory  for  ever  and  ever.     Amen. 

6  I  marvel  tbat  ye  are  so  soon  removed  from  him 
thai  called  you  into  the  grace  of  Christ  unto  another 
gospel : 


5  and  Father :  to  whom  be  the  glory  i  for  ever  and  ever. 
Ameu. 

6  1  marvel  that  ye  are  so  quickly  removing  from 
him  who  called  you  in  the  grace  of  Christ  unto  a 


1  Gr.  unto  the  ages  of  the  ages. 


may,  however,  be  translated  'according  to  the 
will  of  our  God  and  Father';  and  this  trans- 
lation is  preferred  by  Liglitfoot,  on  the  ground 
that  "tlie  article  not  being  necessary  before 
God  (9eoD),  seems  to  be  added  to  bind  the  two 
clauses  togetiier  and  connect  both  with  'our' 
di/ttii')" — literally,  'of  us.'  But  a  comparison  of 
the  same  expression  in  Phil.  4:  20;  1  Thess.l :  3  ; 
3: 11,  13,  with  a  somewhat  similar  expression 
in  Eom.  1 :  7 ;  1  Cor.  1 :  3 ;  2  Cor.  1 :  2,  is  favor- 
able to  the  translation  first  given. 

5.  To  whom  be  (the)  glory  forever  and 
ever.  Amen.  It  is  better  to  retain  the  ar- 
ticle of  the  original  text  before  the  word 
'glor^','  for  the  glory  referred  to  must  be, 
either  that  which  is  due  to  God  for  his  gracious 
will  in  the  work  of  redemption  (see  the  pre- 
vious clause),  or  that  which  "especially  and 
alone  belongs  to  God"  (EUicott),  and  is  there- 
fore a  definite  glory. 

Thus  the  apostle  enriches  his  address  and 
salutation  to  the  churches  of  Galatia  with  the 
principal  truths  which  he  is  about  to  defend 
as  the  only  gospel.  Among  these  truths  are 
the  sacrificial  death  of  Christ,  his  resurrection 
by  the  power  of  God,  his  divinity  and  union 
with  the  Father,  his  direct  agency  in  making 
Paul  an  apostle,  and  the  fact  that  all  this  was 
done  in  obedience  to  the  Father's  will. 

6-10.  Paul's  Surprise  AT  THE  Sudden 
Falling  Away  of  his  Headers  to  an- 
other Kind  of  Gospel,  and  his  Denunci- 
ation OF  THOSE  WHO  TaUGHT  IT — A  DE- 
NUNCIATION WHICH  IS   Natural  because 

REDOES  NOT  SeEK  HuMAN  FaVOR  BUT  THE 

Approval  of  God. — Paul  "  expresses  his  as- 
tonishment at  the  sudden  defection  of  the  Ga- 
latians  from  the  truth,  characterizes  the  error 
which  they  had  embraced,  or  were  in  danger 
of  embracing,  as  an  utter  and  fatal  perver- 
sion of  the  gospel,  and  pronounces  the  conduct 
of  those  who  had  perplexed  and  misled  them  to 
be  deserving  of  the  severest  reprobation  and 
punishment.  He  takes  the  ground  that  the  plan 
of  salvation  as  preached  by  himself  was  the 
true  and  unalterable  way  of  salvation,  and 
that  any  different  sj^stem,  though  taught  by 
an   angel  from   heaven,    must  be  rejected  at 


once  as  false,  merely  on  the  ground  of  such 
difference."    (Hackett). 

6.  I  marvel  that  ye  are  so  soon  re- 
moved {so  quickly  removing)  from  him  that 
called  you  into  {iyi)  the  grace  of  Christ 
unto  another  gospel.  Dr.  Hackett  translates 
thus :  "I  marvel  that  ye  are  so  soon  removing 
from  him  who  called  you  in  the  grace  of  Christ 
unto  a  different  gospel."  The  abruptness 
with  which  Paul  introduces  the  occasion  for  his 
Epistle  reveals  his  intense  and  painful  anxiety 
— an  anxiety  mingled  witli  surprise  and  press- 
ing for  expression.  The  word  translated  '  mar- 
vel' occurs  very  often  in  the  New  Testament, 
and  in  the  Common  Version  is  frequently 
rendered  'wonder.'     It  may  denote  either  a 

joyful    or  a    painful  surprise    (Man.  8:10;    Mark  6:6), 

a  sudden  and  powerful  emotion  occasioned  by 
something  that  is  very  admirable  or  ver3'^  dread- 
ful, and  in  either  case  unexpected.  Whether 
the  Greek  words  translated  'so  quickly' 
have  any  reference  to  the  short  time  which 
had  passed  since  their  conversion,  or  since  the 
apostle's  last  visit  to  them,  is  doubtful.  They 
may  refer  to  the  quickness  with  which  the  Ga- 
latians  had  yielded  in  some  measure  to  the 
new  doctrine,  to  the  celerity  or  rapidity  with 
which  they  were  turning  a  friendly  ear  to  the 
Judaizing  teachers  who  had  come  among 
them.  And  if  so,  they  furnish  no  clue  to  the 
date  of  the  Epistle.  At  most,  they  point  to  the 
shortness  of  the  time  since  the  false  teachers 
had  begun  their  evil  work  in  Galatia.  Sne 
Introduction,  V.  According  to  the  teach- 
ing of  Paul  elsewhere,  the  words  'him  that 
called  you'  must  refer  to  God  the  Father 
(Rom. 8:30),  though  the  Call  may  have  been 
ministered  to  them  by  the  Holy  Spirit  and 
the  word  of  truth.  (zThess.  2:  u;  Eph.  3:6.)  The 
words  '  in  the  grace  of  Jesus  Christ'  are  added 
toshow  thatthisdivine  calling  has  its  ground 
or  source  in  Christ.  As  Christians  "were 
chosen  in  him  before  the  foundation  of  the 
world"  (Eph.i:4),  so  likewisc  are  they  called 
in  his  grace.  The  whole  work  of  salvation 
springs  from  him.  Hence,  according  to  the 
Lord  himself,  prayer  is  to  be  offered  in  his 
name,  and  the  answer  to  it  from  God  will  come 


16 


GALATIANS. 


[Ch.  I. 


7  WLich  is  not  another;  but  there  be  some  that 
trouble  you,  and  would  pervert  the  gospel  of  Christ. 

8  liui  tlioiigli  we,  or  an  angel  liom  heaven,  preach 
any  other  gospel  unto  you  than  that  which  we  have 
preached  untu  you,  let  hiiu  be  accursed. 

9  As  we  said  before,  so  say  1  now  again,  If  any  man 
preach  any  other  gospel  unto  you  than  that  ye  have 
received,  let  him  be  accursed. 


7  different  gospel ;  i  which  is  not  another  (/o.?;)^/;  only 
there  are  some  that  trouble  you,  and  w  ould  pervert 

8  the  gospel  of  Christ.  But  though  we,  or  an  augel 
from  heaven,  should  preacli -unto  you  any  gospel 
^olher  than   that  wliich  we  preaclied  unto  you,  let 

9  him  be  anathema.  As  we  have  said  before,  so  say 
I  now  again,  If  any  man  preacheth  unto  you  any 
gospel  other  than  tliat  which  ye  received,  let  him  be 


1  Or,  which  ia  nothing  else  save  that,  etc 2  Some  ancieut  authorities  omit  unto  you 3  Or,  contrary  to  that. 


in  his  name.  (John  i6: 23.)  Paul  is  never  weary 
of  extolling  tiie  grace  of  Jesus  Christ.  And  by 
the  grace  of  Jesus  Christ  he  evidently  means 
the  unmerited  favor  bestowed  on  men  by  rea- 
son of  the  voluntary  death  of  Christ  in  their 
Lehalf,  since  he  died  a  just  One  for  unjust. 
iSee  1  Peter 3:  18.  The  expression  'another 
gospel'  signifies  in  the  original,  'another  sort 
of  gospel'  or  a  gospel  ditfering  in  kind  from 
that  which  Paul  had  preached.  The  adjective 
here  rendered  'another'  (eTepoc)  is  familiar  to 
us  in  the  first  syllable  of  the  English  word 
heterogeneous,  and  is  distinct  from  the  word 
translated  '  another '  in  the  next  clause.^  Paul 
means  by  it  a  'different'  gospel. 

7.  Which  is  not  another— that  is,  not 
another  real  gospel  deserving  the  name  and 
worthy  to  be  called  a  second  gospel.  This  it  is 
not,  because,  though  proclaimed  as  such,  it  is 
no  gospel  at  all.  But  there  be  some  that 
trouble  you,  and  Avould  pervert  the  gos- 
pel of  Christ.  Perhaps  it  would  be  wiser  to 
translate  the  words  rendered  'but,'  (ei  ij-v) 
'save  that'  (Ellicott),  for  such  is  their  ordi- 
narj'  meaning,  and  to  explain  the  clause  as 
follows:  'AVhich  is  not  another,  except  in 
this  sense  that  there  are  some  that  harass 
your  minds  and  wish  to  pervert  the  gospel  of 
Christ'  ;  'there  are  some  who  are  troubling 
you  by  heir  desire  and  attempt  to  pervert 
the  gospel.'  The  thought  may  also  be  ex- 
pressed as  follows,  'which  is  not  another,' 
except  that  it  is  a  peace-destroying  perversion 
of  the  gospel;  and  so,  a  different  kind  of  gos- 
pel. In  other  words,  there  are  those  among 
you  whose  teaching  is  no  true  gospel;  but, 
though  dealing  with  the  gospel,  and  perhaps 
claiming  to  improve  it,  is  a  complete  perver- 


sion of  it.  "  The  Judaists  bring  you  another 
gospel,  but  it  is  no  gospel  at  all."  (Ellicott.) 
'  The  gospel  of  Christ'  may  here  signify  either 
the  gospel  proclaimed  by  him  or  the  gospel  con- 
cerning him — that  is  to  say,  good  news  issuing 
from  him  as  its  source,  or  good  news  concerning 
him  as  its  object.  The  latter  interpretation  is 
preferable,  though  certainty  cannot  be  gained. 

8.  But  though  (even  if)  we,  or  an  angel 
from  heaven,  preach  any  other  gospel 
unto  you  than  that  which  Ave  have 
preached  unto  you,  let  him  be  accursed 
—  "But  even  if  we,  or  an  angel  from  heaven, 
should  preach  to  you  any  other  gospel  con- 
trary to  that  which  we  preached."  (Hackett.) 
The  Greek  expression  (irap"  &)  may  mean  'con- 
trary to  that  which,'  or  'different  from  that 

which.'      (Acts  18  :  13;  Rom.  1:26;  1  Cor.  3:11.)     The  first 

and  sharper  meaning  is  preferable  here.  The 
expression,  '  which  we  preached  (as  good 
news)  to  you,'  must  refer  to  the  preaching  of 
Paul  and  his  companions  in  Galatia,  at  his 
first  and  second  visits  to  that  province,  the 
gospel  which  led  to  their  conversion,  and 
which,  until  recently,  they  had  cherished  as 
the  power  of  God  unto  salvation  without  the 
help  of  Judaism.  Thus  Paul  invokes  the 
judgment  of  God  upon  any  and  every  one 
who  might  pervert  the  gospel ;  and  from  the 
tremendous  earnestness  of  his  language  it  is 
necessary  to  believe  that  be  had  absolute  con- 
fidence in  the  correctness  of  his  own  doctrine. 
He  knew  that  what  he  preached  was  the  very 
truth,  as  it  is  in  Jesus;  and  he  felt  that  the 
preaching  of  a  different  gospel  would  imperil 
the  salvation  of  men  and  obscure  the  grace  of 
God. 

9.  As  we  (have)  said  before,  so  say  I 


tYet  it  is  not  always  used  in  its  distinctive  sense. 
Often  It  appears  to  be  simply  equivalent  to  aAAos. 
Lightfoot  says  tliat  aAAo?  is  another  as  '  one  besides,' 
irtpos  another  as  'one  of  two'  ....  Thus  aAAoy 
adds,  while  eVepos  distinguishes.  Now  when  our  atten- 
tion is  confined  to  two  objects,  we  naturally  compare 
and  contrast  them  ;  hence  erepo^  gets  to  signify  '  unlike, 
opposite,'  as  Xenophon's  "  Cyropedia,  "  VIII.  '.i,  8  ;  Ex. 


1:8.  "  Thus  while  aAAos  is  generally  confined  to  a  nega- 
tion of  indentity,  erepoj  sometimes  implies  the  negation 
of  resemblance."  See  2  Cor.  11 :  4,  where  the  two  words 
are  used  appropriately,  as  they  are  here.  In  many  cases, 
however,  they  will  be  interchangeable :  compare  Matt. 
11:3  with  Luke  7:20.  Hesychius  explains  eVepoi'. 
aAAoi-'  r)  aAAoto>''  ij  eV  Toil'  Svolv'  rj  apuaTtpov,  viov 
&evTtpov. 


Ch.  L] 


GALATIANS. 


17 


10  For  do  I  now  persuade  men,  or  God?  or  do  I  seek 
to  please  men?  for  if  I  yet  pleased  men,  I  should  not 
be  the  servant  of  Christ. 

11  But  1  certify  you,  brethren,  that  the  gospel  which 
was  preached  of  me  is  not  after  man. 


10  anathema.  For  am  I  now  seeking  the  favour  of  men 
or  of  Uod?  or  am  I  striving  to  please  men?  if! 
were  still  pKasing  men,  I  ."hould  not  be  a  ■  servant 
of  Christ. 

11  For  1  make  known  to  you,  brethren,  as  toucliing 
the  gospel  which  was  preached  by  me,  that  it  is  nut 


1  Gr.  bondservant. 


now  again,  if  any  man  (one)  preach  any 
other  gospel  unto  you  than  that  ye  have 
received,  let  him  be  accursed.  See  Re- 
vised Version.*  The  apostle  doubtless  refers 
in  the  first  clause  of  this  verse  not  to  the  pre- 
ceding verse,  but  to  his  preaching,  together 
with  others,  to  the  Galatians,  when  he  visited 
them  tlie  second  time ;  and,  if  so,  he  must 
then  have  detected  (or  foreseen)  the  presence 
of  false  teachers  among  them.  For  tlie  im- 
precation is  too  strong  to  have  been  uttered 
when  there  were  no  signs  of  peril.  From  his 
language  in  this  verse  it  is  also  manifest  that 
Paul  did  not  entertain  the  view  which  is  now 
somewhat  popular — tliat  it  is  of  little  conse- 
quence what  a  man  believes,  provided  his 
conduct  is  blameless.  He  knew  that  spiritual 
life  must  be  nourished  by  truth,  and  not  by 
error;  and  he  was  profoundly  disturbed  by 
the  danger  to  which  the  Galatians  were  ex- 
posed. 

But  the  apostle  was  aware  that  such  lan- 
guage would  seem  to  his  readers  severe  and 
repulsive;  therefore  he  explained  his  motive 
for  using  it. 

10.  For  do  I  now  persuade  men,  or 
God?  The  word  'persuade'  ('am  I  now 
persuading')  is  here  used  in  the  sense  of  con- 
ciliating; and  the  apostle  meant  to  affirm  by 
this  question  that  he  was  writing  thus  sternly 
with  a  view  to  the  friendship  of  God,  rather 
than  the  good  will  of  men.  In  other  words, 
he  was  not  attempting  to  gain  human  favor, 
but  divine.  And  by  the  next  question — Or 
do  I  seek  (am  I  seeking)  to  please  men? — 
he  denies  with  emphasis  such  a  motive  for  his 
language,  and  then  adds:  If  I  yet  pleased 
(or,  were  still  pleasing)  men,  I  should  not 
be  the  servant  of  Chirst — literally,  Christ's 
bondservant.  'Yet,'  or,  still;  that  is,  after 
all  his  experience.  "The  Greek  for 'yet '  (tVt) 
does  not  imply  tliat  Paul  had  ever  been  a  time- 
server."  CLightfoot. )  No;  but  may  it  not 
imply  that  he  had  often  sought  to  conciliate 


men,  though  it  was  no  time  for  him  to  do  this 
now?  'Now'  (apTi)  he  could  not  be  a  bond- 
servant of  Christ,  if  he  were  to  speak  smooth 
things  to  the  Galatians,  or  to  hesitate  to  de- 
nounce those  who  were  leading  them  to  accept 
a  difl'erent  gospel,  even  one  that  weakened 
their  faith  in  Christ.  Others  suppose  that  he 
may  refer  implicitly  to  what  he  had  done 
before  his  conversion.  (Hackett.)  But  this 
is  less  probable. 

11, 12-2  :  14.  The  Apostle  Confirms  his 
Teaching  by  Showing  that  he  had  not 
Received  his  Gospel  from  Men,  but 
FROM  Jesus  Christ  Himself,  by  Direct 
Revelation. — His  theme  is  stated  in  verses 
11  and  12,  and  its  proof  is  given  in  the  remain- 
der of  this  chapter  and  the  first  fourteen  verses 
of  the  next.  Says  Dr.  Hackett:  "He  claims 
that  his  knowledge  of  the  gospel  is  proved  to 
be  not  of  human,  but  of  divine  origin,  nega- 
tively, by  the  fact  that  immediately  on  his 
conversion  he  entered  on  the  full  exercise  of 
his  office  as  an  apostle,  without  any  consulta- 
tion with  human  advisers  (i:ii-i7);  that  he 
preached  the  gospel  for  years  without  any 
intercourse,  or  even  personal  acquaintance, 
with  the  apostles;  and  that  when  at  length  he 
went  to  Jerusalem  and  saw  some  of  their 
number,  it  was  a  visit  of  friendship  merely, 
and  had  no  relation  whatever  to  his  attaintnent 
of  a  more  perfect  knowledge  of  the  Christian 
doctrines,     (i :  18-24.)  " 

Slightly'  diflTerent  is  the  paraphrase  of  Light> 
foot:  "The  revelation  of  his  Son  in  me,  the 
call  to  preach  to  the  Gentiles,  were  acts  of  his 
good  pleasure.  Thus  converted,  I  took  no 
counsel  of  human  advisers.  I  did  not  betake 
myself  to  the  elder  apostles,  as  I  might  natur- 
ally have  done.  I  secluded  myself  in  Arabia; 
and,  when  I  emerged  from  my  retirement, 
instead  of  going  to  Jerusalem  I  returned  to 
Damascus." 

11-12.  Theme.  But  I  certify  to  you, 
brethren.  The  Revised  Version  is  better :  For 


' "  As  we  have  said  before 
received."    (Hackett.) 


if  any  one  preaches  to  you  any  other  gospel  contrary  to  that  which  j9 


18 


GALATIANS. 


[Ch.  I. 

12  For  I  neither  received  it  of  man,  neither  was  I  I  12  after  man.    For  neither  did  I  receive  it  from  i  man, 
taught  it,  but  by  the  revelation  of  Jesus  Christ.  |        nor  was  1  taught  it,  but  il  came  lo  me  through  reve- 


1  Or,  a  man, 


I  make  known  to  you,  brethren.     Documentary 
evidence  in  favor  of  'for'  (yap)  slightly  out- 
weighs that  in   favor  of  'but'   (S«),  and  may 
therefore    be    followed.     The   connection    of 
thought  is  accordingly  this :     '  If  I  should  seek 
to  please  men  when  the  gospel  is  being  per- 
verted as  now,  I  should  not  be  Christ's  faithful 
bondservant,  for  this  gospel  was  received  by  me 
from  Christ  himself  and  so  expresses  his  will.' 
The  formula  'I  make  known  to  you'  shows 
that  Paul  attaches  grave  importance  to  what 
he  is  about  to  say.     Compare  1   Cor.  12  :  3 ; 
15:  1;   2  Cor.  8:  1,  and   the  similar   phrase, 
!"I  would  not  have  you  ignorant,"  in  Kom. 
.1  :  13 ;   1  Cor.  10  :  1 ;   12  :  1 ;   2  Cor.  1  :  8 ;  1 
Thess.  4  :  13.     Observe,  however,  that  he  now 
addresses  the  members  of  the  churches  of  Gal- 
atia  as  '  brethren.'     They  are  not,  then,  in  his 
estimation,  apostates  from  Christ.     They  have 
not  rejected  the  gospel  of  the  grace  of  God. 
But  they  are  in  danger  of  doing  this,  for  they 
'  are  looking  in  the  wrong  direction,  giving  ear 
to  dangerous  error,  and  involved  in  a  move- 
ment which,  if  continued,  will  separate  them 
from  God.   And  the  whole  object  of  his  Epis- 
tle is  to  arrest  this  movement  and  bring  them 
back  to  steadfast  confidence  in  Christ  as  their 
sole  and  sufficient  Saviour.     So  he  addresses 
them     heartily  as     'brethren.'      That     the 
gospel  Avhich  was  preached  of  me.    Com- 
pare Revised  Version,  As  totichiyig  the  gospel 
which  was  preached  by  me.     Perhaps  the  full 
force  of  the  original  would  be  given  by  such 
a  rendering  as  this  :   "  in  respect  to  the  gospel 
which  was  preached  as  good  news  by  me" — 

(to     €vayyiKi.ov     to     fvayy(\i.aBiv.)      IS     nOt     alter 

man,  or,  that  it  is  not  after  man.  That  is, 
it  is  not  of  such  a  nature  as  it  would  have 
been  if  originated  by  man,  it  is  not  "after 
any  human  fashion  or  standard,"  it  is  neither 
in  essence  or  object  such  a  gospel  as  accords 
with  human  ideas  of  religion.  Evidently 
Paul  did  not  suppose  that  his  gospel  was  a 
fruit  of  human  speculation,  or  experience,  or 
consciousness.  Moral  and  religious  evolution 
had  no  place  in  his  conception  of  the  origin  of 
Christianity.  He  knew  of  man-made  religions, 
,and  esteemed  them  wholly  unlike  the  gospel — 
or  the  gospel  wholly  different  from  them. 


12.  For   I  neither  received  it  of  man, 
neither  was  I  taught  it.     The  'I'   is  some- 
what emphatic,   perha))s  because  there  is  an 
unexpressed  reference  to  the  older  apostles; 
'for  neither  did  I,  any  more  than  the  other 
apostles,  receive  it  from  (a)  man,  for  example, 
Peter.'     Sicffert  objects  to  this  as  improbable, 
because  there  has  been  no  allusion  thus  far  to 
the  other  apostles,  and  suggests  that  the  im- 
plied reference  may  be  to  the  readers  of  the 
Epistle:    'I   did   not   (as  did   you)  receive  it 
from  a  man.'     But  according  to  Buttmann  the 
pronoun  is  sometimes  inserted  without  being 
emphatic  ;  and,  if  that  be  the  case  here,  there 
is  no  tacit  reference   in   it  to  any  unnamed 
party.      'Neither    (nor)    was    I    taught    it.' 
Lightfoot  remarks  that  this  clause  was  added 
to  explain    and  enforce  the   foregoing   state- 
ment, and  thus  to  bring  out  the  contrast  with 
'by  revelation':    "I  received  it,  not  by  in- 
struction from   man,  but  by  revelation  from 
Christ."     But  Ellicott  holds  that    the    verb 
'  was  taught'  points  more  to  subjective  appro- 
priation,   and    'received'    to  objective.     And 
SiefTert  finds  the  distinction  to  be  simply  this, 
that  one  verb  defines  the  mode  of  communi- 
cation  while   the  other  does  not.     Certainly 
the  second  verb  is  more  definite  as  to  manner 
than  the  first,  and  so  gives  natural  progress  to 
the  course  of   thought.     But   (it  came)    by 
(through)  the  revelation  of  Jesus  Christ. 
Omit  the  definite  article  before  revelation  as  in 
the  Revised  Version,  and  understand  that  'of 
Jesus  Christ'  means  'proceeding  from  Jesus 
Christ.'     The  Greek  word  translated  'revela- 
tion'   signifies,  literally,  an  uncovering,  un- 
veiling, disclosing.     But  in   the   New  Testa- 
ment it  always  denotes  a  disclosure  of  reli- 
gious truth  before  unknown.     This  disclosure 
is  made  to  the  soul  either  by  God  himself  or 
by  the  ascended  Christ,  especially  through  the 
operation  of  the  Holy  Spirit  (i  Cor,  2  :  10),  and  is 
thus   distinguished  from  other  modes  of   in- 
struction.    (Thayer,   sub    voce.)    It    maj'  be 
effected  in   part  by  a  theophany  or  Christo- 
phany,  but  no  visible  manifestation  is  neces- 
sary to  it.     A  partial  revelation  of  Christian 
truth,   before  unknown,    was   made  to  Paul 
when  Jesus  appeared  to  him  on  the  way  to 


Ch.  I.] 


GALATIANS. 


19 


Vi  For  ye  have  heard  of  luy  conversation  in  time 
past  iu  the  Jews'  religinu,  liow  Ihut  beyond  measure 
I  persecuted  the  church  <if  Ciod,  and  wasted  it: 

H  And  profiled  in  the  Jews'  religion  above  man^  my 
equals  in  mine  own  nation,  being  more  exceedingly 
eealous  of  the  traditions  of  my  fathers. 


13  lation  of  Jesus  Christ.  For  ye  have  heard  of  my 
manner  of  life  in  time  past  in  the  Jews'  religion, 
how  that  beyond  measure  X  persecuted  the  church  of 

14  God,  and  made  havock  of  it:  and  I  advanced  in  the 
Jews'  religion  beyond  many  of  mine  own  age  ^among 
my   countrymen,   being   more   exceedingly  zealous 


1  Gr.  in  my  race* 


Damascus;  but  we  cannot  suppose  that  his 
knowledge  of  the  gospel  was  completed  at 
once.  Says  Ellicott:  '"  It  is  a  subject  of  con- 
tinual discussion  whether  the  teaching  of  St. 
Paul  was  the  result  of  one  single  illumination, 
or  of  progressive  development.  .  .  .  The  most 
natural  opinion  would  certainly  seem  to  be 
111  is:  that  as,  on  the  one  hand,  we  may  rever- 
ently presume  that  all  the  fundamental  truths 
of  the  gospel  would  be  fully  revealed  to  St. 
Paul  before  he  commenced  preaching,  so,  on 
the  other  hand,  it  miglit  have  been  ordained, 
that  (in  accordance  with  the  laws  of  our  spir- 
itual nature)  its  deepest  mysteries  and  pro- 
foundest  harmonies  should  be  seen  and  felt 
through  the  practical  experiences  of  his  apos- 
tolical labors."  One  cannot  avoid  conjectur- 
ing that  during  the  first  three  years  of  his 
conversion  a  great  part  of  the  truth  which  he 
was  to  preach  as  the  only  gospel  was  revealed 
to  him  with  divine  clearness  and  evidence. 

13-2  :  14.  Proof  that  He  did  Not  Re- 
ceive THE  Gospel  from  Man. 

13.  For  ye  have  heard  of  my  conversa- 
tion in  time  past,  etc.  Compare  Revised 
Version  above.  Probably  from  his  own  lips 
when  he  preached  the  gospel  to  them.  "  The 
history  of  his  past  career  as  a  persecutor 
formed  part  of  his  preaching.  See  Acts  22: 
2-21;  20  :  4-23;  1  Cor.  15  :  8-10."  (Lightfoot.) 
So  remarkable  had  been  his  spiritual  life  that 
a  sketch  of  it  would  in  many  c.ises  be  not  only 
appropriate,  but  almost  neces-arj\  In  the 
Jews'  religion— literally,  in  Judaism — means 
while  he  still  observed  the  Jewish  rites,  and 
trusted  in  obedience  to  the  Mosaic  law  for 
salvation.  In  the  Jewish  religion  is  perhaps 
the  best  translation.  How  that  beyond 
measure  I  persecuted  the  church  of  God, 
and  wasted  (or,  made  havoc  of)  it.  '  The 
church  '  may  here  signify,  it  is  said,  the  Chris- 
tian brotherhood,  when-ver  they  might  be; 
but  it  may  signify  as  well  the  first  organized 
society  of  Christians,  located  at  Jerusalem. 
To  1)6  sure,  these  were  scattered  abroad  by  the 
persecution  that  broke  out  after  the  stoning  of 


Stephen  (Actss:  i),  and  some  of  them  doubtless 
went  as  far  as  Damascus,  preaching  the  word 
there,  and  probably  making  disciples;  but  as 
yet  there  was  but  one  church.  By  calling  it 
'the  church  of  God,'  Paul  shows  how  sacred 
an  institution  he  now  felt  it  to  be,  and  how 
deep  was  his  compunction  for  attempting  to 
lay  it  waste.  Not  that  he  speaks  of  his  effort 
as  a  wholly  futile  atteinpt;  he  means  rather 
to  say  that  he  was  engaged  for  a  time  in  perse- 
cuting and  devastating  it.  This  is  the  most 
obvious  explanation  of  the, tense  of  the  Greek 
verbs.     Many  were  put  to  death;  many  were 

imprisoned.       (Aci*  8:3;    9  :  l,  2;  26  :  lO;    1   Cor.  15:9.) 

And  the  apostle  mentions  this  to  prove  that  he 
could  not  have  received  the  gospel  from  men 
before  his  conversion,  since  he  was  at  that 
time  a  fierce  persecutor  of  the  church. 

14.  And  (that  I)  profited  {advcmced)  in  the 
Jews'  religion  above  many,  my  equals  in 
my  own  nation.  "And  went  forward  in 
Judaism  beyond  many  companions  of  the 
same  age."  (Hackett.)  'My  equals'  means 
'of  my  own  age.'  He  outstripped  the  Jewish 
young  men  of  his  years  in  knowledge  of  the 
law,  and  in  zeal  for  its  observance.  Writing 
to  the  Philippians  concerning  this  part  of  his 
life,  he  describes  himself  as  one  who  was,  "as 
touching  the  law,  a  Pharisee ;  as  touching 
zeal,  persecuting  the  church  ;  as  touching  the 
righteousness  which  is  in  the  law,  blameless." 
(3  :  5,  6.)  Paul  must  then  have  been  a  very 
scrupulous  as  well  as  zealous  Pharisee,  a  pro- 
nounced ritualist,  and  a  conspicuous  adversary 
of  the  new  sect  that  was  rising  in  Jerusalem. 
Being  more  exceedingly  zealous  of  (for) 
the  traditions  of  my  fathers.  This  clause 
points  out  the  sphere  in  which  he  excelled 
many  of  his  own  age.  The  adverb  (7rep«r<7o- 
T«><uj)  retains  its  comparative  sense,  'more  ex- 
ceedingly.' He  was  far  more  of  a  zealot  than 
many  of  his  coevals  for  the  traditions  handed 
down  by  the  rabbins  from  the  fathers;  he  fol- 
lowed them,  upheld  thein,  asserted  them  with 
almost  fonatical  earnestness.  Compare  Matt. 
5  :  21 ;  15  :  2;   Mark  7  :  3.      They  were  prob- 


20 


GALATIANS. 


[Ch.  I. 


15  But  when  it  pleased  God,  who  separated  me  from 
luy  mutlKTs  womb,  and  called  me  by  his  grace, 

Iti  To  reveal  his  Son  in  me,  that  I  might  preach  him 
among  the  heathen;  immediately  I  conferred  not  with 
Hesh  and  biood : 


15  for  the  traditions  of  my  fathers.  But  when  it  was 
the  good  pleasure  of  God,  who  separated  lue,  even 
from   my  mother's  womb,  and   callt-d   me  through 

16  his  grace,  to  reveal  his  Son  in  me,  tlial  I  might 
preach    him    among  the  Gentiles;    immediately   I 


ably  as  sacred  to  him  as  the  law  of  Moses;  to 
some  they  appear  to  have  been  more  sacred. 
So  then  it  was  certain  that  he  had  not  been 
taught  the  Christian  religion  by  any  man  be- 
fore his  conversion,  and  he  now  proceeds  to 
giiow  that  he  could  not  have  been  taught  it  in 
that  way  after  his  conversion.  Says  Liglit- 
foot:  "Then  came  my  conversion.  It  was  the 
work  of  God's  grace.  It  was  foreordained 
before  I  had  any  separate  e.vistence.  It  was 
not  therefore  due  to  any  merits  of  my  own  ;  it 
did  not  spring  from  any  principles  of  my  own. 
The  revelation  of  his  Son  in  me,  the  call  to 
preach  to  the  Gentiles,  were  acts  of  his  good 
pleasure.  Thus  converted,  I  took  no  counsel 
of  human  advisers.  I  did  not  betake  myself 
to  the  elder  apostles,  as  I  might  naturally 
have  done.  I  secluded  myself  in  Arabia,  and 
when  I  emerged  from  my  retirement,  instead 
of  going  to  Jerusalem,  I  returned  to  Damas- 
cus. ' ' 

15,  16.  But  when  it  pleased  God,  who 
separated  me,  etc.  The  moaning  of  the 
original  would  be  more  exactly  represented 
l)y  the  following  translation:  But  when  he 
that  set  me  apart  from  my  m,other' s  womb, 
and  called  me  through  his  grace,  was  pleased 
to  reveal  his  Son  in  me,  that  I  m,ight  preach 
him  among  the  Gentiles,  etc.  'Set  me  apart' 
— that  is,  assigned  or  devoted  me  to  a  special 
work,  even  the  preaching  of  Christ  to  the 
Gentiles.  Compare  Kom.  1  :  1  and  Acts  13  :  2. 
The  word  'separated'  in  the  Common  and 
the  Revised  "Versions  is  ambiguous.  Paul 
represents  himself  as  singled  out  and  set  apart 
by  the  will  of  God  from  his  very  birth  to  the 
apostleship.  And  the  next  clause,  'called  me 
by  his  grace,'  directs  attention  to  another  act 
of  God — namely,  the  divine  agency  in  his  con- 
version. The  same  verb  is  used  in  Rom.  8  : 
30:  "And  whom  he  foreordained,  them  he 
also  called."  This  divine  calling  compre- 
hends all  that  God  does  to  awaken  the  mf)ral 
nature  of  a  sinner  and  bring  hitn  to  repent- 
ance. In  Paul's  case  it  was  the  supernatural 
pffulgonce  and  the  voice  of  Christ,  together 
with  the  work  of  the  Holy  Spirit  in,  his  .soul, 
which  had  so  powerful  an  effect  on  his  moral 


nature,  and  led  him  so  quickly'  into  the  new 
life.  The  change  of  that  moment  was  radical, 
permanent,  and  wholly  of  grace.  "Observe," 
says  Lightfoot,  "how  words  are  accumulated 
to  tell  upon  the  one  point  on  which  he  is  in- 
sisting— the  sole  agency  of  God  as  distinct 
from  his  own  efforts."  'To  reveal  his  Son  in 
me' — that  is,  within  me,  in  my  spirit  or  con- 
sciousness, so  that  I  for  the  first  time  perceived 
his  true  character  and  work.  This  prepares 
one  for  the  next  clause  far  better  than  does  the 
explanation  'through  me,'  which  is  favored 
by  Lightfoot  and  others,  appealing  to  ver.  24 
and  1  Tim.  1  :  16.  Besides,  there  is  great 
weight  in  Ellicott's  view,  that  wherever  the 
primary  meaning  [of  the  preposition  iv\  gives 
a  sense  which  cannot  be  objected  to  dogmati- 
cally or  exegeticall}-,  we  are  bound  to  abide 
by  it.  Both  subjectively,  by  deep  inward  rev- 
elations, as  well  as  objectively,  by  outward 
manifestations,  was  the  great  tipostle  prepared 
for  the  work  of  the  ministry." 

That  I  might  preach  him  among  the 
heathen  (or.  Gentiles').  It  was  God's  good 
pleasure  to  reveal  his  Son  in  the  heart  of 
Paul,  in  order  that  Paul  might  preach  him 
among  the  Gentiles.  Are  we  then  authorized 
by  this  lan.guage  to  say  that  one  of  the  reasons 
why  God's  grace  was  imparted  to  Paul  was 
the  extraordinary  service,  which,  when  con- 
verted, he  would  be  qualified  and  employed 
to  render  in  preaching  to  the  Gentiles?  It  is 
an  interesting  and  far-reaching  question  which 
we  thus  propose  to  the  reader,  without  giving 
a  categorical  answer  to  it  ourselves.  Im- 
mediately I  conferred  not  with  flesh  and 
blood.  The  adverb  'immediately,'  or, 
straightvmy  appears  to  modify,  not  only  this 
statement,  but  also  the  two  following  state- 
ments. He  first  declares  what  lie  did  not  do, 
and  then  what  he  did  do,  directly  after  his  con- 
version. Of  course,  the  adverb  is  not  to  be  so 
urged  as  to  make  it  contradict  the  account  of 
Luke,  that  Paul  abode  three  days  in  Damas- 
cus before  his  sight  was  restored.  Its  use  in 
other  parts  of  the  New  Testament  forbids  so 
narrow  an  interpretation.  See  3  John  14.  Like 
many  other  words,  it  is  more  or  less  affected  by 


Ch.  I.] 


GALATIANS. 


21 


17  Neither  went  I  up  to  Jerusalem  to  them  which 
were  apostles  before  tiie;  but  1  went  iuto  Arabia,  aud 
returned  again  uuto  Dauia^cuij. 

IS  Theu  after  three  years  1  went  up  to  Jerusalem  to 
see  Peter,  aud  abode  with  liiui  lifteeu  days. 


17  conferred  not  with  flesh  and  blood:  neither  went 
I  up  to  Jerusalem  to  them  wiio  were  apostles  belore 
me:  but  1  went  away  iuto  Arabia;  and  agaiu  I 
returned  unto  Damascus. 

18  Theu  alter  three  years  I  went  up  to  Jerusalem 
1  to  visit  Cephas,  aud 'tarried  with  him  fifteeu  days. 


1  Or,  become  acquainted  with. 


the  context.'  For  the  meaning  of  '  flesh  and 
blood'  compare  Matt.  16:17:  "Flesh  and 
blood  did  not  reveal  it  unto  thee."  The  phrase 
appears  to  be  equivalent  to  weak  human 
nature,  viewed  probably  in  contrast  with  the 
divine  source  from  which  Paul  hud  received 
his  gospel. 

17.  Neither  went  I  up  to  Jerusalem  to 
them  which  were  apostles  before  me. 
Tiiere  is  some  uncertainty  about  the  text  in 
this  clause.  The  Revised  Version,  Westcott 
and  Hort,  and  Tischendorf,  Eighth  Edition, 
have  'went  up'  (avfiMov)  while  Ellicott  says 
that  this  reading  "seems  obviously,  a  cor- 
rection, and  is  rejected  by  all  the  best  edi- 
tors." (1859.)  Bathe  would  not  write  thus 
at  the  present  time.*  By  'those  who  were 
apostles  before  me '  Paul  means  the  Twelve, 
or  as  many  of  them  as  were  then  at  Jerusa- 
lem. As  to  James,  the  Lord's  brother,  noth- 
ing need  be  said  at  this  point.  His  position 
will  be  noticed  in  explaining  ver.  19.  But  I 
Avent  {away)  into  Arabia.  It  has  been  com- 
monly supposed  that  Paul  went  into  some 
part  of  Arabia  not  far  from  Damascus.  But 
this  is  by  no  means  certain,  and  the  opinion 
that  he  visited  the  region  about  Sinai  is  stren- 
uously defended  by  Ligiitfoot  and  others.  See 
his  general  note  on  "St.  Paul's  sojourn  in  Ara- 
bia." Whether  he  went  into  Artibia  for  the 
purpose  of  preaching  the  gospel,  or  for  the 
purpose  of  preparing  himself  to  do  this  work 
more  effectually,  after  a  period  of  solitary 
communion  with  God,  no  one  can  say.  In 
either  case  he  was  doubtless  guided  by  the 
Spirit  of  Christ  to  do  as  he  did ;  and  in  either 


case  he  was  unable  during  this  period  to  re- 
ceive instruction  from  men.  As  to  the  length 
of  time  passed  in  Arabia  nothing  is  said.  It 
could  not  have  been  more  than  three  years 
(see  ver.  18),  and  probably  was  not  less  than 
two.  Compare  the  account  i n  Acts  9  : '20-*23. 
In  his  brief  sketch  of  Paul's  life,  Luke  had  no 
occasion  to  speak  of  this  sojourn  in  Arabia. 
And  returned  again  unto  Damascus.  The 
little  word  'again'  connects  his  conversion 
with  Damascus,  though  nothing  is  said  of  that 
city  in  th6  previous  verses.  But  we  know 
from  the  Acts  that  Paul  was  in  that  city  dur- 
ing three  days  directly  after  Christ's  appear- 
ing to  him  in  the  way,  and  the  word  '  again  ' 
here  implies  that  he  left  Damascus  to  go  into 
Arabia.  The  two  records,  therefore,  comple- 
ment and  confirm  each  other,  yet  without  af- 
fording the  slightest  evidence  of  any  intention 
to  do  this. 

18.  Then,  after  three  years,  I  went  up 
to  Jerusalem.  The  date  from  which  he 
reckons  the  '  three  years'  must  be  the  time  of 
conversion,  not  the  time  of  his  return  to  Da- 
mascus. For  the  former  was  the  great  epoch 
of  his  life,  while  his  return  to  Damascus  was 
a  comparatively  unimportant  event.  Besides, 
it  would  be  difficult  to  make  out  any  reason- 
able chronology  of  the  apostle's  life  if  his  first 
visit  to  Jerusalem  took  place  six  years  after 
his  conversion.  With  this  view  most  inter- 
preters agree— for  example,  Winer,  Fritzsche, 
Riickert,  Usteri,  Olshausen,  DeWette,  Hil- 
genfeld,  Ewald,  Wieseler,  Hofmann,  Meyer, 
Sieffert,  Ellicott,  Lightfoot,  Hackett,  Cony- 
beare  and  Howson,  and  others.     This  is  the 


1  The  compound  Greek  word  translated  '  conferred'  is 
worthy  of  particular  notiee,  though  well  explained  in 
Thayer's  Lexicon.  irpo<r-ava-Ti0r)n.i..  1.  To  lay  up  in 
addition.  2.  Middle,  (a)  To  lay  upon  one's  self  in  addi- 
tion ;  to  uid^jlake  besides,  (b)  With  a  dative  of  the  per- 
son to  put  one's  self  u/>on  another  by  going  lo  him — i.  e.,  to 
commil  or  betake  one's  self  to  another,  for  the  purpose  of 
consulting  him,  hence  to  coniu//,  to /ate  0H«  into  counsel 
(.Authorized  Version,  to  confer  with). 

2  In  support  of  a.vj)K0ov  Tischendorf  (Eighth  Ed.)  ap- 
peals to  K  A  K  L  P  with  the  Peschito  and  the  Coptic, 


the  Armenian  and  the  Ethiopic,  while  in  support  of 
ini,\9ov  he  appeals  to  B  I>  E  F  G,  the  Sy  riac,  etc.  The 
documents  for  one  are  therefore  nearly  equal  to  those 
f'^)r  the  other,  and  the  probabilities  of  change  from  one 
to  the  other  by  transcribers  are  indecisive.  For  a  tran- 
scriber might  unintentionally  have  written  a.i>fi\6ov 
instead  of  an-^ASof  because  the  former  was  so  often 
used  of  going  to  Jerusalem,  or  he  might  have  written 
airrtKOov  instead  of  iivr]K9ov  because  his  eye  fell  at  the 
moment  on  the  former  verb  in  the  next  clause. 


22 


GALATIANS. 


[Ch.  I. 


19  But  other  of  the  apostles  saw  I  none,  save  Jauies 
the  Lord's  brother. 

20  Now  the  things  which  I  write  unto  you,  behold, 
before  God,  I  lie  not. 

21  Afterwards  I  came  into  the  regions  of  Syria  and 
Cilicia: 


19  But  other  of  the  apostles  saw  I  none,  i  save  James 

20  the    Lord's    brother.      Now    touching    the    things 
wliich  I  write  unto  you,  behold,  before  God,  I  lie 

21  not.    Then  I  came  into  the  regions  of  isyria  and 


1  Or,  but  only. 


first  journej'  of  Paul  to  Jerusalem,  narrated 
by  Luke  in  Acts  9  :  26. 

To  see  (or,  visit)  Peter.  More  exactly, 
to  become  acquainted  with  Cephas.  Evidently, 
Cephas  or  Peter  was  a  very  prominent  apostle 
in  Jerusalem  at  that  time.  According  to  the 
Acts  he  was  the  principal  figure  among  the 
apostles — bold,  outspoken,  enterprising,  a  nat- 
ural leader  of  men,  and  so  occupying  tiie  posi- 
tion which  he  was  qualified  to  fill.  Hence, 
although  Paul  was  already  established  in  the 
Christian  faith  and  abundantly  able  to  preach 
the  gospel,  it  was  perfectly  natural  for  him  to 
desire  the  acquaintance  of  Peter,  and  of  any 
other  apostles  who  might  then  be  in  the  holy 
city.  And  abode  (tarried)  with  him  fifteen 
days.  Too  short  a  period  for  any  very 
thorough  study  of  Christian  truth  under  the 
tuition  of  Peter.  Paul  considers  this  self-evi- 
dent. The  Galatians  could  not  possibly  be- 
lieve that  such  knowledge  as  he  possessed  of 
the  way  of  life  through  Christ  had  been 
gained  in  a  fortnight  from  any  human  teacher. 
Besides,  as  we  learn  from  the  narrative  of 
Luke,  Paul  was  "going  in  and  going  out  at 
Jerusalem,"  during  those  fifteen  days, 
"  preaching  boldly  in  the  nante  of  the  Lord : 
and  he  spake  and  disputed  against  the  Grecian 
Jews;  but  they  went  about  to  kill  him." 
(Acta 9: 28.)  Paul  did  not  deem  it  necessary  to 
say  all  this:  it  wasenough  to  remind  his  read- 
ers of  his  purpose  in  going  up  to  Jerusalem, 
and  of  the  short  time  which  he  spent  in  that 
city. 

19.  But  other  of  the  apostles  saw  I 
none,  save  James  the  Lord's  brother. 
The  SeifFert-Meyer  Commentary  says :  "Thus 
this  James  is  distinguished  from  the  circle  of 
the  Twelve,  to  which  Peter  belonged;  but  is, 


nevertheless,  numbered  with  the  apostles  in 
the  wider  sense.  Compare  1  Cor.  15  :  5.  This 
explains  the  supplementary  mention  of  his 
name.  'James  the  Lord's  brother'  was  not 
James,  son  of  Alpheus,  as  many  have  sup- 
posed, but  a  natural  brother  of  Jesus  (nait. 
13:35;  Maik6:3)j  a  son  of  Mary,  James  the  Just 
(Hegesippus  in  Eusebius  2  :  23),  from  birth  a 
Nazarite,  who  only  believed  after  the  resur- 
rection of  Jesus  (1  Cor.  15:7;  Acts! :  14),  but  ob- 
tained very  high  apostolic  esteem  among  the 
Jewish  Christians  (•■i:9),  and  became  the  hon- 
ored bishop  of  the  church  at  Jerusalem." 
This  view  is  upheld  by  a  majority  of  mod- 
ern scholars;  for  example,  by  Olshausen, 
De  Wette,  Hilgenfeld,  Wieseler,  Lightfoot, 
Meyer  and  Sieffert.* 

20.  Now  the  things  Avhich  I  Avrite  unto 
you,  behold,  before  God,  I  lie  not.  A 
solemn  asseveration  of  the  truth  of  what  he 
has  just  written  as  to  the  purpose  and  result  of 
his  visit  to  Jerusalem,  as  far  as  they  had  any 
bearing  upon  the  source  of  his  knowledge  of 
the  gospel.  He  evidently  makes  this  solemn 
appeal  to  God  for  the  truth  of  his  words,  be- 
cause his  readers  could  have  no  other  evidence 
as  to  the  time  which  he  then  spent  in  Jeru- 
salem, or  as  to  the  purpose  which  led  him  to 
go  there.  It  looks  as  if  he  was  aware  that 
the  Judaizers  in  Galatia  had  represented  him 
as  having  received  the  gospel,  at  second  hand, 
from  Peter  and  other  apostles,  and  that  it  was 
desirable  for  him  to  show  the  utter  falsity  of 
their  representation.  The  Greek  construction 
may  be  represented  by  the  following  version  : 
"  Now  as  to  what  I  am  writing  to  3'ou,  before 
God  I  declare  that  I  lie  not."  (Ellicott.) 
Compare  2  Tim.  2  :  14;  4:1. 

21.  Afterwards  I  came  into  the  regions 


'"Are  we  to  translate  'I  saw  no  other  apostle  save 
James,'  or, '  I  saw  no  other  apostle,  but  only  .Tames '  ?  It 
will  be  seen  that  the  question  is  not  whether  ei  ^j» 
('save'),  retains  its  exceptive  force  or  not,  for  this  it 
seems  always  to  do,  but  whether  the  exception  refers  to 
the  whole  clause  or  to  the  verb  alone.  That  the  latter 
is  quite  a  possible  construction  will  appear  from  Matt, 
12:4;  Luke  4  :  26,27;  Gal.  2  :  16;  Rev.  21  :  27.    But, on 


the  other  hand,  the  sense  of  ct«(bov  ('other')  naturally 
links  it  with  fi  JTjj  ('save'),  from  which  it  cannot  be 
separated  without  harshness,  and  €Tfpo»- ('other ')  car- 
ries T<i»' ojroirTdAuy  (' the  apastles')  with  it.  It  seems, 
then,  that  James  is  here  called  an  apostle,  though  it 
does  not,  therefore,  follow  that  he  was  one  of  the 
twelve."  (Lightfoot.)  Se«  Thayer's  "  Lexicon,"  under 
<i  Mi,   III,  c.8,/3. 


Ch.  I] 


GALATIANS. 


23 


22  Aud  was  unknown  by  face  unto  the  churches  of 
Judea  which  were  in  Christ: 

2:{  Uut  ihey  had  heard  only,  That  he  which  persecuted 
us  in  times  past  now  preacheth  the  faith  which  ouce 
he  destroyed. 

24  And  ihey  glorified  God  in  me. 


22  Cilicia.    And  I  was  still  unknown  by  face  unto  the 

23  churches  of  Judea  wiiich  were  in  Christ:  but  ility 
only  heard  say,  He  that  once  perstcuied  us  now 
preacheth  the  laitli  of  which  he  ouce  made  havock; 

24  and  they  glorified  (jod  in  me. 


of  Syria  and   Cilicia.    According  to  Acts 
9  :  30,  Paul  appears  to  have  sailed  from  Ce- 
saroa  to  Tarsus  in  Cilicia,  from  which  place 
he  passed  into  Syria,    preaching   in  the  two 
provinces  four  or  five  years.     See  Hackett  on 
Acts  9  :  30.      His   object  in   this    passage    is 
simply  to  direct  attention  to  the  regions  where 
he  preached  as  remote  from  Jeriisalem,  where 
the  apostles  then  were  ;  and  he  therefore  men- 
tions the  provinces  m  the  order  of  their  im- 
portance.    "Cilicia,'"  says  Ewald,  "  was  con- 
stantly  little   better    than   an   appendage    of 
Syria."     "  It  is  also  to  be  noticed  that  these 
two  countries  are  always  named  in  that  order 
(see  Acts  15  :  23,  41),  and  that  order  agrees 
with  the  land  route  from  Jerusalem  to  Cilicia, 
which  was  the  one   more  commonly  taken. 
Hence,  Paul  may  have  adhered  to  that  order 
in   Gal.  1  :  21   from  the  force  of  association, 
though  in  this  instance  he  went  first  to  Cilicia, 
and  from  there  made  missionary  excursions 
into  Syria."      (Hackett   on  Acts  9  :  30.)     It 
should  be  added  that  Paul  may  have  preached 
at  this  time  more  extensively  in  Syria  than  in 
Cilicia,  and  that  in  recalling  this  period  of  his 
ministry,  the  former  province,  on  that  account, 
tnok   precedence   in   his   mind  of  the  latter. 
Thus  there  is  no  reason  to  suppose  any  contra- 
diction between  this  passage  and  the  account 
given  by  Luke.     The  difference  between  the 
two  rather  establishes  our  confidence  in  both, 
when  properly  interpreted,  for  it  demonstrates 
their  independence. 

22.  And  was  unknown  by  face  unto 
the  churches  of  Judea  which  were  in 
Christ.  By  'the  churches  of  Judea'  must 
be  meant  the  churches  of  the  province,  out- 
side of  Jerusalem.  For  the  apostle  has  before 
spoken  of  his  brief  sojourn  in  that  city,  and 
Luke  describes,  in  a  few  powerful  words,  his 
public  efforts  there.  Many  of  the  churches  in 
Jerusalem  had,  therefore,  seen  his  face  and 
heard  his  voice.  But  this  was  not  the  case 
with  the  churches  of  the  province  generally. 
*By  face,'  or,  in  respect  to  face— that  is,  per- 


sonal appearance,  though  he  was  known  to 
tliem  by  report,  as  the  next  verse  clearly 
states,  and  as  might  be  safely  inferred  from 
the  nature  of  the  case.  Note  the  plural — 
there  were  churches  of  Judea. 

23.  But  they  had   heard  only— or.   But 
they  were   only   hearing.     This  was  a  report 
which,  during  those  years  of  the  apostle's  life 
of  which  so  little  is  recorded,  they  were  hear- 
ing again  and  again.     He  which  {that)  per- 
secuted us  in  times  past— that  is,  '  was  our 
persecutor,   known  as  such,   distinguished  as 
such   beyond  others.'     Now  preacheth  the 
faith  which  once  he  destroyed.  To  '  preach 
faith'  maybe  ti  preach  the  duty  or  import- 
ance or  nature  of  subjective  faith   in   Christ; 
but  to  'preach  the  faith'  is  to  preach  the  gos- 
pel, regarded  as  a  message  of  which  faith  in 
Christ  is   the  central   and   distinctive   truth. 
Hackett  explains  the  expression  in  Acts  6  :  7 
as   meaning  "the    faith-system- that   is,    the 
gospel";    and    Lightfoot   remarks,    "It  is   a 
striking  proof  of  the  large  space  occupied  by 
'  faith  '  in  the  mind  of  the  infant  church,  that 
it  should  so  soon  have  pasi^ed  into  a  synonj'm 
of  the  gospel.      See  Acts  6  :  7."      Compare, 
also,  Jude  3.     This  appears   to  be  the  more 
obvious  and  correct  view,  though  many  deny 
that  the  word  faith  is  used  in  the  New  Testa- 
ment of   anything   but    the    subjective    act. 
Certainly  Paul  preached  the  doctrine  of  faith 
in  Christ;  and  it  was  those  who  received  this 
doctrine  and  believed  in  Christ  whom  he  per- 
secuted and  wasted.     So  'the  faith'  here  rep- 
resents, first,  the  gospel,  and,  secondly,  those 
who  received  it.     The  core,  the  heart  of  both, 
was  faith  in  the  Lord  Jesus  Christ. 

24.  And  they  glorified  God  in  me— that 
is,  they  found  in  me  occasion  to  praise  God. 
"He  does  not  say  that  they  marveled  at  me, 
they  praised  me,  they  were  struck  with  admir- 
ation, but  he  attributes  all  to  grace.  'They 
glorified  God,'  he  says,  'in  me.'"  (Chrysoa- 
tom.) 


24 


GALATIAN3. 


[Ch.  II. 


CHAPTEK  II. 


THEN  fourteen  years  after  I  went  up  again  to  Jeru- 
salem with  Baruabas,  aud  took  Titus  with  me  also. 


1      Then  after  the  space  of  fourteen  years  I  went 
up  again  to  Jerusalem  with  Barnabas,  lakiiig  Titus 


Ch.  2 :  "Again,  he  claims  that  the  same 
thing — [tliat  his  knowledge  of  the  gospel  is  not 
of  human  but  of  divine  origin] — is  proved 
affirmatively  by  the  fact  that,  on  his  coming 
at  a  later  period  into  fuller  connection  with 
the  apostles,  his  views  of  truth  were  sanctioned 
by  them,  as  perfectly  coincident  with  their 
own,  though  they  had  been  taught  personally 
by  our  Lord  (.i:i-6);  that  he  was  recognized 
by  them  as  standing  ia  all  respects,  officially, 
on  a  level  with  themselves  (2:7-10);  and  that, 
so  far  from  having  acted  at  any  time  in  subor- 
dination to  them,  or  having  acknowledged 
any  dependence  on  them,  he  had  in  one  in- 
stance opposed  his  own  authority  to  that  of 
one  of  the  most  eminent  among  them.  (2 :  11-13.) 
In  the  controversy  at  Antioch,  he  had  not 
shrunk  from  reproving  Peter  himself  publicly 
and  to  his  face  for  having  practically  aban- 
doned the  great  principle  of  justification  by 
faith  alone,  inasmuch  as  he  had  timidly  con- 
cealed for  a  time  his  real  convictions,  and  acted 
as  if  Jewish  rites  must  be  superadded  to  faith 
in  Christ  as  essential  to  salvation.  (2:14-21.)" 
(Hackett.) 

1-10.  Paul's  Gospel  and  Apostleship 
Kecognized  by  James,  Peter,  and  John 
AT  a  Convention  in  Jerusalem,  wherein 
THE  Duty  OF  Believing  Gentiles  toward 
THE  Jewish  Law  avas  Considered. 

1.  Then  fourteen  years  after  (or,  after 
the  space  of  fourteen  years'^)  I  went  up  again 
to  Jerusalem  with  Barnabas,  etc.  With 
which  of  the  apostle's  visits  to  Jerusalem, 
mentioned  by  Luke  in  the  Acts,  can  this  be 
identified?  See  Acts  9  :  26;  11  :  30;  15  :  1, 
seq.;  18:  22;  21 :  15.  Obviously  with  the  third, 
if  similarit3'  of  purpose  is  any  guide  to  the 
truth.  For  this  is  the  only  one  of  the  five, 
except  the  last,  which  Luke  describes  as  hav- 
ing to  do  with  questions  allied  to  those  men- 
tioned by  Paul  in  the  first  part  of  this  chapter, 
and  this  Epistle  was  certainly  written  before 
his  last  visit  to  Jerusalem.  His  first  and  last 
visits  may  therefore  be  left  out  of  the  question, 
and  our  inquiry  restricted  to  the  second,  third, 
and  fourth.     All  that  Luke  says  of  the  second 


visit  is  comprised  in  two  verses:  "And  the 
disciples  [at  Antioch],  every  man  according 
to  his  ability,  determined  to  send  relief  unto 
the  brethren  that  dwelt  in  Judea;  which  also 
they  did,  sending  it  to  the  elders  by  the  hand 
of  Barnabas  and  Paul."  There  is  nothing  in 
this  which  suggests,  even  remotely,  such  trans- 
actions as  the  apostle  describes  in  the  passage 
before  us.  Still  more  briefly  does  Luke  notice 
the  fourth  visit  of  Paul:  "And  when  they 
had  landed  at  Cesarea,  he  [Paul]  went  up  and 
saluted  the  church  [at  Jerusalem],  and  went 
down  to  Antioch.'' 

But  it  may  be  said  that  the  account  of  Luke 
in  the  fifteenth  chapterof  the  Acts  differs  very 
greatly  from  the  account  here  given  by  Paul. 
This  is  true,  yet  the  two  accounts  relate  to  the 
same  general  subject,  and  may  without  diflS- 
culty  be  seen  to  complement  each  other. 
Luke's  account  is  that  of  a  historian  desiring 
to  present  a  sketch  of  the  proceedings  in  so  far 
as  tliey  aflected  all  the  churches;  Paul's 
account  is  that  of  a  man  who  desires  to  estab- 
lish a  single  point,  namely,  that  his  teaching 
and  authority  were  admitted  to  be  Christian 
and  apostolic  by  the  greatest  of  the  Twelve; 
Studied  in  this  light,  the  two  accounts  will  be 
seen  to  belong  together. 

But  from  what  event  is  the  period  of  '  four- 
teen years'  reckoned?  Obviously,  from  his 
going  up  to  Jerusalem  to  make  the  acquaint- 
ance of  Peter,  as  previously  described.  (1  :i8.) 
This  ter'Tninus  a  quo  is  suggested  by  the 
word  'again,'  and  must  be  accepted  as  the  one 
in  Paul's  mind,  unless  there  are  insuperable 
objections  to  it.  The  weightiest  objections  are 
chronological,  but  they  do  not  appear  to  be 
decisive.  Says  Lightfoot:  "As  the  latter  visit 
is  calculated  independently  to  have  taken 
place  a.  d.  51,  the  date  of  the  first  visit  will 
according  to  this  view  be  thrown  back  to 
about  A.  D.  38,  and  that  of  the  conversion  to 
about  A.  D.  36,  the  Jewish  mode  of  reckon- 
ing being  adopted."  This  seems  to  us  a  more 
natural  interpretation  than  to  suppose  that 
Paul  meant  fourteen  years  after  his  conver- 
sion.    Compare  Ellicott  on  the  passage,  with 


1  Compare  Mark  2:1;  Acts  24 :  17. 


Ch.  II.] 


GALATIANS. 


25 


2  And  I  went  up  by  revelation,  and  communicated 
untu  tlieiu  that  gospel  wliicn  1  preucli  among  the  Gen- 
tiles, but  privately  to  llieiii  which  were  of  reputation, 
lest  by  any  niean.s  I  should  run,  or  had  run,  in  vain. 


2  also  with  me.  And  I  went  up  by  revelation;  and  I 
laid  before  them  tlie  gospel  which  I  preach  among 
the  Gentiles,  but  privately  before  them  who  '  were 
of  repute,  lest   by  any  means  I  should  be  running, 


Cony beare  and  Howson,  chapter  vii.  'With 
Barnabas'  agrees  with  Luke's  narrative  in 
Acts  15:  2,  which  represents  Paul  and  Barna- 
bas as  sent  by  the  church  at  Antioch  to  the 
apostles  and  elders  at  Jerusalem  because  of 
dissensions  in  resjtect  to  the  necessity  of  cir- 
cumcision to  Siilvation.  From  that  nsirrative 
it  appears  that  "certain  other"  members  of 
the  church  were  sent  in  company  with  Paul 
ami  Barnabas. 

And  took  Titus  with  me  also.  The  form 
of  expression  here  employed  niai<es  Paul  him- 
self the  leading  person  in  this  company,  for  in 
some  sense  lie  took  with  him  Barnabas  and 
Titus  also.  The  latter  niaj'  have  been  in- 
cluded in  Luke's  "  certain  other "  brethren, 
though  Paul  appears  to  have  wished  him  to 
go,  perhiips  as  a  representative  of  heathen 
converts  to  the  truth.  For  other  notices  of 
him,  see  2  Cor.  2  :  13;  7:  6,  13,  seq. ;  8:6,  16, 
23;  12  :  18;  2  Tim.  4  :  10;  Titus  1  :  4. 

2.  And  I  went  up  by  revelation — that  is, 
ill  accordance  with  'revelation,'  or,  perhaps, 
with  !i  revelation.  This  revelation  may  have 
preceded  and  occasioned  the  action  of  the 
churcli,  or  it  may  have  followed  thiit  action, 
assuring  Paul  of  his  duty  to  go  up  to  Jerusa- 
lem for  the  purpose  contemplated.  In  either 
ca.<e  it  was  natural  for  the  historian  Luke  to 
relate  the  action  of  the  brethren  in  respect  to 
Paul's  visit  to  Jerusaletn,  and  equally  natural 
for  Paul  to  speak  in  this  letter  of  the  special 
revelation  by  which  he  was  moved  to  do  the 
same  thing.  And  communicated  unto 
them  that  gospel  which  I  preach  among 
the  Gentiles.  Paul  made  to  '  them  ' — that  is, 
to  the  Christians  at  Jerusalem — a  careful  state- 
ment of  the  gospel  which  he  was  preaching 
among  the  Gentiles.  This  was  a  wise  proceed- 
ing, for  he  had  reason  to  fear  that  it  liad  been 
more  or  less  misrepresented  by  his  detractors. 
But  privately  to  them  which  (w/io)  were 
of  reputation.  This  is  not  to  be  understood 
as  explaining  the  previous  clause,  and  deny- 
ing thiit  tliere  was  any  ptiblic  conference  for 
the  saiTie  purpose,  liut  as  cttl ling  attention  to 
certain  priviite  meetings  with  the  leaders  of 
the  church,  bj'  which  their  influence  in  favor 


of  Chri.stian  truth  and  freedom  might  be 
gained  lor  the  public  conference.  "The  pri- 
vate consultation  was  a  wise  precaution  to 
avoid  misunderstanding:  the  public  confer- 
ence was  a  matter  of  necessity  to  obtain  re- 
cognition of  the  freedom  of  the  Gentile 
churches."  (Lightfoot.)  Compare  Acts  15: 
4,  6,  12,  2'2.  Lest  by  any  means  I  should 
run — (literally  be  running),  or  had  run  in 
vain — that  is,  'in  vain'  so  far  as  concerned 
establishing  the  freedom  of  the  Gentile  Chris- 
tians from  the  law  of  Moses,  without  a  breach 
with  the'  Jewish  Christians.  For  however 
true  and  divine  his  doctrine  might  be,  if  it  was 
not  understood  and  accepted  by  such  men  as 
James,  Peter,  and  John,  who  were  pillars  of 
the  church  at  Jerusalem,  his  work  in  the 
present  and  in  the  past  would  be  to  a  great 
extent  neutralized.  Says  Pfleiderer:  "  AVe 
may  imagine  in  what  a  painful  situation  the 
iipostle  .  .  .  found  himself  If  the  party 
zealous  for  the  Law  siiould  be  successful  with 
their  demand  that  the  believing  Gentiles  must 
by  circumcision  stii>mit  to  the  Jewish  Law, 
and  if  it  should  be  confirmed  that  in  this  de- 
mand they  really  had  the  parent  church,  to- 
gether with  the  apostles  on  their  side,  the  mis- 
sion to  the  Gentiles  was  at  an  end,  and  the  life- 
work  of  the  apostle  to  the  heathen  was  hope- 
less. ...  If  Paul  had,  on  the  other  hand, 
simply  ignored  the  demands  of  the  Judaizers, 
without  coming  to  any  understanding  with  the 
earlier  apostles  and  obtaining  their  sanction 
of  his  Gentile  mission,  with  its  freedom  from 
the  Law,  he  would  have  severed  the  connec- 
tion of  his  heathen  churches  with  the  ])arent 
church,  and  the  Gentile  church,  thus  isolated 
from  the  very  first  and  degraded  to  a  sect, 
would  hardly  have  been  able  long  to  maintain 
its  existence.  The  continuance  or  the  destruc- 
tion of  his  life  work  depended  therefore  now, 
to  Pauls  mind,  on  whether  he  succeeded  in 
obtaining  from  the  parent  church  and  its  lead- 
ers the  acknowledgment  of  their  Christian 
fellowship  for  his  Gentile  Christians  as  such." 
("The  infltience  of  the  Apostle  Paul  on 
Christianity,"  p.  85.)  The  clause  before  us  is 
a  very  diflUcult  one  to  interpret.     Ellicott  gives- 


26 


GALATIANS. 


[Ch.  II. 


3  But  neither  Titus,  who  was  with  me,  being  a  Greek, 
was  compelled  to  be  circumcised  : 

4  And    that    because    of    false    brethren    unawares 
brought  in,  who  came  in  privily  to  spy  out  our  liberty 


3  or  had  run,  in  vain.    But  not  even  Titus  who  was 
with   me,  being  a  Greek,  was  compelled  to  be  cir- 

4  cuiucised:  'and  that  because  of  the  false  brethren 
privily  brought  in,  who  cume  in  privily  to  spy  out 


I  Or,  but  it  was  6 


<•/• 


the  following  version:  "  Lest  by  any  means 
I  might  be  running,  or  have  run,  in  vain." 
The  verb  'run'  represents  Paul's  apostolic 
ministry  under  the  figure  of  a  race.  His  worlt 
was  performed  as  eagerly,  and  strenuously  as 
the  running  of  an  athlete  in  the  race  course, 
and  at  this  time  he  was  not  without  apprehen- 
sion of  losing  the  prize  for  which  he  had 
striven.  Unless  he  could  gain  the  support  of 
James,  Peter,  and  John,  with  most  of  the 
church  at  Jerusalem,  there  was  no  human 
prospect  of  maintaining  the  liberty  of  the 
Gentile  churclies,  without  breaking  wholly 
with  the  converts  from  Judaism.  Hence  his 
private  interviews  with  these  men,  as  well  as 
his  public  explanation  of  the  gospel  which  ho 
preached.  Tlie  verb  'run'  is  here  used  first 
in  the  present  subjunctive,  and  in  the  aorist 
indicative.  Compare  1  The?s.  3  :  5.  "In  the 
second  clause  the  change  of  mood  from  the 
subjunctive  (rpixw)  to  the  indicative  (eSpai±ov) 
is  rendered  necessary  by  the  change  of  tense, 
since  the  consequences  of  the  past  were  no 
longer  contingent  but  inevitable.  "  (Light- 
foot.) 

3.  But  neither  (not  even)  Titus,  who 
Avas  with  me,  being  a  Greek,  was  com- 
pelled to  be  circumcised.  The  phrase 
'being  a  Greek'  is  to  be  understood  as  conces- 
sive; 'who  was  with  me,  although  he  was  a 
Greek,'  and  therefore  of  course  uncircum- 
cised.  The  language  of  this  sentence,  espe- 
cially when  taken  with  what  follows,  plainly 
implies  that  his  circumcision  was  insisted 
upon  so  strongly  that  refusal  was  difficult. 
Nor  is  this  surprising.  For  the  question  to  be 
practically  settled  at  this  time  was  deemed  of 
vital  importance  by  the  Judaistic  party  as  well 
as  by  Paul  and  Barnabas.  ■  Titus,  an  uncir- 
cumcised  Greek,  was  there  associated  with 
Paul,  and  nothing  could  seem  more  indispens- 
able to  the  Judaistic  spirit  than  his  circum- 
cision. To  see  him  there  as  a  Greek  was  like 
Haman's  seeing  Mordecai  at  the  king's  gate. 
On  the  other  hand,  it  was  impossible  for  Paul 
to  consent  to  his  circumcision,  even  for  the 
sake  of  peace,  for  it  would  be  surrendering  in 
a  crucial  instance  the  very  principle  fOr  which 


he  was  contending;  namely,  that  Gentile  sin- 
ners could  be  saved  through  faith  in  Christ 
without  submitting  to  the  Mosaic  law.  There 
is  no  evidence  in  this  passage,  however,  or  in 
the  narrative  of  Luke  in  the  Acts,  that  any  of 
the  apostles  sympathized  with  those  who  de- 
manded the  circumcision  of  Titus,  though  it 
is  perhaps  conceivable  that  they  may  have 
advised  him  to  yield  the  point  for  the  sake  of 
peace.  Yet  we  discover  no  hint  of  even  this, 
and  the  later  weakness  of  Peter  must  not  be 
allowed  to  cast  any  shadow  upon  his  action  at 
Jerusalem.  In  the  narrative  of  Luke  he  ap- 
pears as  the  consistent  advocate  of  admitting 
Gentiles  to  Christian  fellowship  upon  their 
acceptance  of  Christ. 

4.  And  that,  because  of  the  false  breth- 
ren unawares  (pjHvily)  brought  in.  This 
difficult  verse  is  best  explained  by  regarding  it 
as  a  continuation  of  the  preceding  sentence, 
from  which  it  should  be  separated  by  a  comma 
only.  Some  interpreters  hold  that  it  was 
added  in  order  to  show-  why  the  pressure  to 
have  Titus  circumcised  was  ineifectual.  That 
pressure  was  occasioned  by  the  presence  of 
certain  false  brethren,  who  were  more  Jewish 
than  Christian,  and  whose  aim  and  spirit  were 
thoroughly  hostile  to  the  principles  which 
Paul  was  there  to  sustain.  And  Paul's  lan- 
guage is  thought  to  imply  that  he  might  have 
consented  to  the  circumcision  of  Titus,  if  it 
had  been  called  for  by  the  scruples  of  'the 
weaker  brethren,'  instead  of  the  bigotry  of 
false  brethren.  But  is  this  at  all  probable? 
Can  we  suppose  that,  after  what  had  occurred 
at  Antioch  (Actsisri,  seq),  Paul  would  have 
consented  to  pacify  weak  consciences  hy  the 
circumcision  of  Titus?  Or  that  in  this  Epistle 
to  the  Galatians  he  would  have  intimated  the 
possibility  of  such  consent?  The  circum- 
stances of  his  visit  to  Jerusalem  and  of  his 
writing  this  letter  alike  forbid  the  thought. 
It  seems  better,  therefore,  to  suppose  that  the 
apostle  added  these  words  to  point  out  the 
occasion  of  this  unsuccessful  attempt  to  secure 
the  circumcision  of  Gentiles — the  occasion  of 
this  entire  transaction,  especially  as  it  was 
illustrated  in   the   case  of  Titus.     Not  even 


Ch.  II.] 


GALATIANS. 


27 


wliicb  we  have  ia  Christ  Jesus,  that  they  might  bring 
us  into  bondage : 


our  liberty  which  we  have  in  Christ  Jesus,  that 


Titus,  who  was  present  with  me  (to  say  noth- 
ing of  otiicrs  less  conspicuous,  or  of  the  Gen- 
tilfs  in  general),  was  compelled  by  the  voice 
of  tlie  church  to  be  circumcised,  and  that  on 
account  of  the  false  brethren,  etc.  The  whole 
controversy,  he  means  to  say,  was  occasioned 
by  these  brethren.  It  was  a  desire  to  satisfy 
tlieni  which  led  to. the  proposal  to  circumcise 
Titus.  It  was  their  character  and  aim  which 
led  Paul  and  Barnabas  to  withstand  them  in 
Antioch  and  later  in  Jerusalem.  And  it  was 
precisely  these,  their  spirit  and  aim,  which 
weakened  their  influence  in  the  churcii,  and 
rendered  it  possible,  humanly  speaking,  for 
tlie  friends  of  Christian  liberty  to  prevail. 

The  only  other  ^iew  which  suits  the  connec- 
tion is  this,  that  the  conjunction  (5e)  should  be 
translated  '  but,'  and  the  ellipsis  be  supplied  as 
follows :  '  but  (this  came  to  pass)  on  account  of 
the  false  bretliren  surreptitiously  introduced.' 
That  is,  the  entire  transaction,  embracing  the 
effort  to  have  Titus  circumcised,  and  the  re- 
linquishment of  that  effort  as  impracticable  or 
wrong,  was  occasioned  by  the  presence  and 
influence  of  the  false  brethren,  etc.  It  is  diffi- 
cult to  decide  between  this  and  the  preceding 
interpretation.  Either  of  them  is  consistent 
with  tlie  language  and  the  situation,  but  nei- 
ther of  them  is  obvious.  The  passage  is  con- 
fessedly obscure,  and  scholars  have  thus  far 
labored  in  vain  to  reach  a  perfectly  satisfac- 
tory interpretation  of  it. 

"Three  ideas,"  remarks  Jowett,  "seem  to 
be  struggling  for  expression  in  these  ambigu- 
ous clauses  [ver.  3-5]:  (1)  Titus  was  not  cir- 
cumcised; (2)  though  an  attempt  was  made 
by  the  false  brethren  to  compel  him;  (3) 
which  as  a  matter  of  principle  we  thought  it 
so  much  the  more  our  duty  to  resist."  "What 
part  was  taken  in  the  discussion  by  the  apos- 
tles of  the  circumcision?  .  .  .  On  the  whole 
it  seems  probable  that  they  recommended  St. 
Paul  to  yield  the  point,  as  a  charitable  conces- 
sion to  the  prejudices  of  the  Jewish  converts; 


lOn  the  use  of  iva  with  the  future,  Light  foot  says: 
"  It  is  found  several  times  in  the  New  Testament  with 
the  future,  and  sometimes  even  with  tlie  indicative 
present,  as  In  4  :  17.  This,  though  not  a  classical  usage, 
is  justified  by  similar  constructions  of  dirw?,  o(t>pa  in 
classical  writers."  Ellicott  is  more  doubtful,  saying: 
"Although  this  reading  is  confirmed  by  a  decided  pre- 


but  convinced  at  length  by  his  representations 
that  such  a  concession,  at  such  a  time,  would 
be  fatal,  they  withdrew  their  counsel,  and 
gave  him  their  support."  (Lightloot.)  As 
previously  remarked,  this  conjecture  as  to  the 
first  advice  of  the  apostles  has  no  proper  foun- 
dation in  the  language  of  Paul  or  of  Luke, 
and  should  not  be  received  with  any  great 
confidence.  The  Greek  word  (7rap€i<TaxTous) 
translated  'brought  in  privily'  might  be  ren- 
dered 'insidiously  brought  in.'  Possibly  it 
has  the  active  sense,  'wlio  have  stolen  in.' 
The  figure  is  that  of  spies,  let  in  or  stealing  in. 
If  the  word  is  used  here  in  the  passive  sense, 
there  must  have  been  Ciiristians  in  the  church 
at  Jerusalem,  and  perhaps  elsewhere,  who 
facilitated  the  entrance  of  these  false  brethren, 
knowing  more  of  their  views  and  spirit  than 
were  openly  avo-wed. 

Who  came  iu  privily  to  $py  out  our  lib- 
erty which  we  have  in  Christ  Jesus,  that 
they  might  bring  us  into  bondage.  They 
were  Pharisees  in  disguise,  coming  into  the 
church  to  bring  it  under  the  law  of  Moses,  as 
interpreted  by  Kabbinic  tradition,  or,  as  Paul 
often  calls  it,  the  law  of  works.  Their  interest 
was  in  the  law  rather  than  in  the  gospel,  and 
they  crept  into  the  church  for  the  purpo.se  of 
upholding  ritualistn  and  resisting  the  progress 
of  spiritual  freedom,  for  the  purpose  of  bring- 
ing the  Christians  back  to  Judaism.  This 
finishes  the  apostle's  brief  but  vigorous  char- 
acterization of  the  extreme  Judaists  whom  he 
found  in  the  church  at  Jerusalem,  and  we 
have  no  reason  to  pronounce  it  harsh  or  un- 
true in  any  particular. 

Notice,  on  the  other  hand,  his  view  of  the 
Christian's  state  when  united  with  Christ.  It 
is  one  of  liberty.  His  service  of  Christ  springs 
from  love  and  gratitude,  not  froin  fear.  He  is 
not  under  law,  as  a  means  of  acceptance  with 
God,  but  under  grace.  '  Freedom '  is  here 
freedom  from  obligation  to  obey  the  law  of 
Moses  as  a  means  of  salvation.* 


ponderanee  of  uncial  authority  [A  B  C  D  E  (with  X)l, 
and  the  improbability  of  a  correction  very  great,  still 
the  instances  of  iVa  with  the  ftiture  are  so  very  few, 
that  we  are  not  justified  in  saying  more  than  this,  that 
the  future  appears  used  to  convey  the  idea  of  ilurntion, 
or  perhaps,  rather,  of  issue,  xfiquencf,  more  distinctly 
than  the  more  usual  aorist  subjuuclive." 


28 


GALATIANS. 


[Ch.  II. 


5  To  whom  we  gave  place  by  subjection,  no,  not  for 
an  hour;  that  the  truth  of  tlie  gospel  might  continue 
witn  you. 

()  Hut  of  those  who  seemed  to  be  somewhat,  whatso- 
ever they  were,  it  makelh  no  matter  to  me;  (iod  ac- 
cepteth  uo  man's  person  :  for  they  who  seemed  to  be 
xomew/uil  in  coufer>;uce  added  nothing  to  me: 


5  they  might  bring  us  into  bondnge;  to  whom  we 
gave  place  in  the  way  of  s-ubjeeiion,  no,  not  for 
an   hour;  that  the  triitli   of  the  go>pel  miglit  con- 

6  tinne  with  you.  But  from  those  wlio  iwere  reputed 
to  be  somewhat  (-whatsoever  they  were,  it  makeih 
no  matter  to  me:  (Jod  accepteth  not  man's  person  — 
they,  I  say,  who  were  of  repute  imparted  nothing  to 


1  Or,  are 2  Or,  what  they  once  were. 


5.  To  whom  we  gave  place  by  subjec- 
tion, no,  not  for  an  hour.  A  more  literal 
rendering  would  be  :  'To  whom  we  yielded 
not  «ven  for  an  hour  by  the  subjection'  de- 
manded of  us.'  That  the  truth  of  the  gos- 
pel might  continue  with  you.  The  con- 
trolling motive  in  the  minds  of  Paul  and  Bar- 
nabas was  a  desire  to  have  the  good  news  of 
salvation  by  grace,  without  the  deeds  of  the 
I^aw,  remain  in  their  possession  as  a  perma- 
nent blessing. 

6.  But  of  those  who  seemed  to  be 
somewhat — (»r,  as  in  the  Revised  Version, 
But  from  those  who  were  reputed  to  be  some- 
what. Here  the  sentence  breaks  off,  the  apos- 
tle turning  aside  from  the  thought  which  he 
has  begun  to  express,  to  make,  by  way  of  pa- 
rentliesis,  the  remarks  of  the  next  two  clauses, 
and  then  resuming  his  opening  thought  in  a 
different  construction.  If,  then,  we  learn  his 
first  thought  from  the  last  clause  of  the  verse, 
he  began  to  say  :  '  But  from  those  reputed  to 
be  somewhat  notliing  was  comtnuiiicated  to 
me,'  or  '  added  to  my  knowledge  of  the  gos- 
pel.' Yet  he  turns  away  from  this  thouglit 
when  it  is  but  half  expressed  to  remark  con- 
cerning 'those  reputed  to  be  somewhat,' 
whatsoever  they  were,  it  maketh  no  mat- 
ter {difference)  to  me,  or,  in  other  words,  is 
a  matter  of  no  account  to  me.  Yet  another 
rendering  of  this  clause  is  possible:  "What 
they  formerly  were  makes  no  difference  with 
me.''  In  this  case  the  word  translated  '  for- 
merly'  (iroTe)  is  an  adverb  of  time,  as  it  is  said 
to  be  in  every  other  passage  of  the  New  Testa- 
ment where  it  occurs.  If  so  understood  here, 
Piitil  means  to  say  that  their  former  connec- 
tion with  Jesus  as  his  disciples  is  really  of  no 
consequence  to  him,  for  God  does  not  grant  his 
favor  on  account  of  any  outward  advantage 
of  one  tnati  over  another.  And  if  so  under- 
stood, the  words  clearly  imply  that  the  assail- 
ants of  Paul's  apostolic  authority  extolled  the 


other  apostles  because  they  once  enjoyed  the 
personal  teacliiug  of  Christ  and  depreciated 
Paul  because  he  never  had  it.  God  accept- 
eth no  man's  (Revised  "Version,  not  man  s) 
person.  Tlie  latter  rendering  is  equivalent  to 
saying  :  No  outward  differences  between  men 
affect  God's  treatment  of  them.  He  looks  at 
them  as  they  are  and'  acce])ts  tliem  for  what 
they  are  worth.  Wordly  distinctions  count 
for  nothing  with  him.  The  circumstance  that 
James,  Peter,  and  John  were  acquainted  with 
Jesus  and  instructed  by  him,  during  his 
earthly  life,  gives  them  no  advantage  in  the 
sight  of  God  over  one  who  had  received  the 
same  knowledge  of  Christ  b^-  revelation.  The 
expression  'to  be  somewhat'  is  not  in  itself 
depreciatory,  though  it  may  be  made  so  by 
the  context.  Sieffert  imagines  that  it  here  be- 
trays "a  certain  irritation  in  respect  to  his 
adversaries  who  would  not  admit  his  equality 
with  the  original  apostles,  as  if  'the  being 
somewhat'  belonged  especially  to  them."  And 
Lightfoot  remarks  that  "the  exact  shade  of 
meaning  which  it  bears  must  always  be  de- 
termined \>y  the  context.  Here  it  is  depreci- 
atory, not  indeed  of  the  Twelve  themselves, 
but  of  the  extravagant  and  exclusive  claims 
set  up  for  them  by  the  Judaizers." 

For  they  who  seemed,  etc.  (or,  as  Re- 
vised Version,  They,  I  say,  who  were  of  re- 
pute imparted  nothing  to  me).  The  order  of 
the  Greek  words  mtikes  the  pronoun  'me'  at 
the  beginning  of  the  phrase  emphatic:  'to 
nie,  I  say,  they  who  were  of  repute  imparted 
nothing' — that  is,  nothing  which  pertains  to 
the  gospel,  no  knowledge  in  respect  to  Christ 
or  the  waj'  of  life  which  I  did  not  have  before. 
Indeed,  the  verb  probably  signifies  to  make  a 
communication  to,  and  Paul  denies  thtit  they 
communicated  any  religious  truth  to  him.  It 
seems,  therefore,  that  his  communications  to 
them  were  so  full  and  clear  that  they  did  not 
make  any  attempt  to  instruct  him. 


'  T)r  Haclcett  translates:  "To  whom  we  yielded  the 
Biibjeetiiin  {f'^^iiiei'  rfi  vnorayrj),  no,  not  for  an  hour,' 
and    adds:    "Our    translators    make    the   rji  vnorayy 


almost  a  tautological  repetition  of  cifa^ec.  It  is  the 
svhjection  demanded  in  this  matter  of  circumcision 
which  is  meant." 


Ch.  II.] 


GALATIANS. 


29 


7  But  contrariwise,  when  they  saw  that  the  gospel 
of  the  uuciruuiuci.-.ioii  was  coiuniitted  unto  me,  us  l/te 
gospel  of  the  circ-uiaci.ion  icax  unto  Peter; 

8  (For  he  tlial  wrought  etteutually  in  Peter  to  the 
apostleship  of  the  circinucisiou,  the  same  was  mighty 
ill  im-  toward  the  Ueuliles; ) 

y  And  when  James,  Cephas,  and  Jolin,  who  seemed 
to  be  pillars,  perceived  the  grace  that  was  given  uiilo 
me,  they  gave  to  me  and  liaruabas  the  rignl  hands  of 
fellowship;  that  we  should  yo  uuto  the  heathen,  and 
they  unto  the  circumcision. 


7  lue :  but  contrariwise,  when  they  saw  that  I  had  been 
intrusted  with  the  gospel  of  tlie  uiicircumcisioii,even 

8  as  Peter  with  the  yux^iel  of  tlie  circumcision  ^lor  he 
who  wiouglit  for  Peter  unto  the  apostleship  oi  the 
circumcisiou  wrought  for  iiic  also  uiiio  the  tientiles) ; 

9  and  wlien  they  perceived  the  grace  that  was  jjivcu 
unto  me,  .lames  and  Cephas  and  .lohn,  they  who 
1  were  reputed  to  be  pillars,  gave  to  me  and  iiariui- 
bas  the  right  hands  of  lelluwsnip,  thai  we  should  go 
uuto  the  Ueutiles,  and  ihey  uniu  the  circumcisiou; 


It  is,  perhaps,  worthy  of  notice  that  the 
Greelv  expression  liere  used  (oi  SokoOi'tcs)  may 
signify  eitlier  'they  wlio  were  of  repute'  or 
'  tlioy  who  are  of  repute.'  Lightfoot  greatly 
prefers  the  present  tense,  thinlving  that  Paul 
iuis  in  mind  the  reputation  enjo^'ed  by  them 
among  the  Jewish  Christians  at  the  time  when 
he  wrote  this  letter.  For  they  were  now 
lauded  by  the  men  who  were  aiming  to  per- 
vert the  gospel  among  the  Galatians  as  well  as 
honored  by  the  church  at  Jerusalem.  In 
either  case,  the  meaning  of  the  passage  is  per- 
tinent and  forcible,  and  with  either  translation 
it  agrees  with  all  that  is  known  concerning 
the  history  of  the  earl^'  churches. * 

7.  But  contrariwise,  when  they  saw, 
etc.,  the  remainder  of  the  verse  better,  as  in 
tlie  Kevised  Version,  tJiat  I  had  been  en- 
trusted with  the  gospel  of  the  uncircumcision 
even  as  Peter  with  the  gospel  of  the  circum- 
cisiun.  Thus  Paul  resumes  his  interrupted 
tliiiught  and  states  in  another  form  what  lie 
had  begun  to  say  in  the  first  clause  of  the  pre- 
ceding verse;  namely,  that  instead  of  correct- 
ing his  doctrine,  or  of  imparting  to  him  any 
new  truth,  they  had  seen  in  his  communication 
to  them  evidence  of  his  having  been  commis- 
sioned to  preach  the  glad  tidings  to  the  uncir- 
cumcised,  and  evidence  as  clear  as  they  had  of 
Peter's  commission  to  preach  the  same  glad  tid- 
ings to  the  circumcised.  For  the  word  'circum- 
cision' stands  for  circumcised,  the  abstract  for 
the  concrete,  and  the  word  '  tincircumcision  ' 
for  uncircumcised,  in  like  manner. 

8.  For  he  that  Avrought  effectually  in 
Peter  to  the  apostleship  of  the  circum- 
cision, the  same  was  mighty  in  me 
toward  the  Gentiles.  In  this  parenthetic 
sentence  Paul  assigns  the  reason  why  his 
communication    was  so   convincing  to  those 


who  heard  it,  and  why  they  did  not  attempt 
to  instruct  him  in  regard  to  the  gospel  or 
concerning  his  work  among  the  Gentiles. 
God,  who  had  been  with  Peter,  and  had 
wrought  for  liim,  to  make  his  ministry 
among  the  Jews  effectual,  had  wrought  as 
manifestly  for  Paul,  to  make  effectual  his  jnis- 
sion  and  message  to  the  heathen.  Apostolic 
gifts  had  been  imparted  to  both  in  perhaps 
equal  measure.  The  Greek  word  employed  is 
suggestive  in  the  first  place  of  spiritual  influ- 
ence, energizing  the  inward  life,  increasing 
faith,  zeal,  and  courage.  Indirectly  it  em- 
brtices  also  the  outward  signs  and  workings  of 
that  faith,  everything,  indeed,  including  mint- 
cles,  by  which  God  wrought  for  the  apostles, 
and  made  their  ministry  ettectuul. 

9.  And  when  James,  Cephas, and  John, 
who  seemed  to  be  pillars,  perceived  the 
grace  that  w^as  given  unto  me.  The  Avord 
translated  'saw'  in  ver.  7,  refers,  according 
to  Ellicott,  "to  the  mental  impression  pro- 
duced, when  the  nature  and  success  of  St. 
Paul's  preaching  was  brought  before  them  "  ; 
and  the  word  here  translated  'perceived' 
refers  to  "the  result  of  the  actual  information 
they  derived  from  him."  Accordingto  Light- 
foot,  the  former  word  "describes  the  appre- 
hension of  the  outward  tolcens  of  his  commis- 
sion, as  evinced  by  his  successful  labors;  the 
latter,  tha  conviction  arrived  at  in  consequence, 
thsit  the  grace  of  God  was  witli  him.  See 
4  :  8,  9."  They  gave  to  me  and  Barnabas 
the  right  hands  of  fellowship.  In  this  verse 
James  outranks  Peter,  though  just  before  Peter 
is  mtide  the  representative  apostle  of  the  cir- 
cumcision. The  prominence  of  James  in  this 
public  expression  of  fellowship  is  explained 
by  the  fact  that  he  was  the  pastor  of  the 
church  at  Jerusalem,  and  seems  to  have  pre- 


'  According  to  the  Revised  Version  the  conjunction  |  and  the  best  translation  of  it  is  '  I  say.'  See  the  .irtlcle 
(yap)  which  introduces  this  clause  is  not  causal  but  ex-  in  Thayer's  New  Testament  Le.\icou  under  the  word 
plicative;   Boise   says:    "intensive  and   explicative ";  |  yoip. 


30 


GALATTANS. 


[Ch.  II. 


10  Only  Ihey  would  that  we  should  remember  the 
poor;  the  same  which  I  alsu  was  forward  to  do. 

11  But  when  Peter  wa^  come  to  Antioch,  I  withstood 
him  to  the  face,  because  he  was  to  be  blamed. 

12  For  before  that  certain  camefiom  James,  he  did 
eat  with  tlie  (jentiles:  but  when  they  were  come,  he 
withdrew  and  separated  himself,  fearing  them  which 
were  of  ihe  circumcision. 


10  only  they  would  t\id.t  we  should  remember  the  poor; 

which  very  thing  I  was  also  zealous  to  do. 
n  But  when  Cejjhas  cauie  to  Antioch,  I  resisted 
12  hiui  to  the  face,  because  he  stood  condemned,  l-'or 
before  that  certain  came  from  James,  he  did  eat 
with  the  Gentiles:  but  when  they  came,  he  drew 
back    and    separated    himself,  fearing    them   that 


sided  at  the  public  conferences.  He  would, 
therefore,  naturally  take  precedence  of  Peter 
and  John  on  this  occasion,  in  the  formal  recog- 
nition of  Paul  as  the  chief  apostle  to  the 
Gentiles.  It  is  also  noticeable  that,  in  describ- 
ing this  visit  to  Jerusalem,  Paul  does  not  call 
James  'the  brother  of  the  Lord,'  as  he  did  in 
describing  his  first  visit  to  Jerusalem  (i:i9); 
for  James,  the  brother  of  John,  was  no  longer 
alive,  and  the  only  James  now  prominent  and 
lilcely  to  be  thought  of  by  his  readers,  Wiis  the 
brother  of  the  Lord,  known  far  and  wide  as 
tlie  bishop  at  Jerusalem.  Such  apparently 
incidental  agreement  of  language  with  his- 
torical fact  is  a  striking  proof  of  the  authen- 
ticity of  this  letter.  That  we  should  go 
unto  the  heathen  {Gentiles),  and  they 
unto  the  circumcision — that  is,  to  the  end, 
with  the  understanding  tiiat,  'we,  to  the  Gen- 
tiles; and  they,  to  the  circumcision.'  Whether 
the  full  expression  would  be  'should  go,'  or 
'should  be  apostles,'  is  not  perfectly  certain. 
Of  the  main  thought  there  can  be  no  doubt. 
Paul  and  Barnabas  were  to  give  themselves 
chiefly  to  work  for  and  among  the  Gentiles; 
James  and  Cephas  and  John  were — at  least, 
for  the  present — to  give  themselves  to  Chris- 
tian labor  for  the  Jews.  But  the  understanding 
(it  may  be  presumed)  was  not  that  either  the 
one  or  the  other  should  confine  himself  strictly 
to  Gentiles,  on  the  one  hand,  or  to  Jews,  on  the 
other.  Neither  is  it  to  be  supposed  that  this 
was  an  arrangement  for  life.  It  suited  the 
existing  state  of  the  work,  and  might  be  ex- 
pected to  continue  until  new  circumstances 
called  for  some  modification  of  it. 

10.  Only  they  would  that  we  should 
remember  the  poor,  the  same  Avhich  I 
also  was  forward  to  do  (which  very  thing 
I  uias  also  zenlnus  to  do) — that  is,  Paul,  inde- 
pendently of  their  desire  or  request,  was  eager 
to  render  assistttnce,  through  the  help  of  Gen- 
tile churches  to  the  poor  saints  in  Judea.     See 


Kom.  15  :  27 ;  1  Cor.  16  :  1,  seq.  ;  2  Cor.  7 :  1, 
seq.  ;  Acts  11  :  30,  seq. ;  24  :  17.  The  desire 
of  the  'pillar  apostles'  that  Paul  and  Barna- 
bas should  remember  the  poverty  of  the  Jew- 
ish Christians,  and  render  them  charitable  aid 
in  time  of  need,  shows  their  friendly  feeling; 
for  they  would  not  have  asked  alms  from  any 
but  friends. 

11-21.  Paul's  Ekproof  of  Peter  at 
Antioch  for  his  Inconsistent  Conduct. 

11.  But  when  Peter  (Cephas)  was  come 
(came)  to  Antioch,  I  withstood  (resisted) 
him  to  the  face,  because  he  was  to  be 
blamed  (stood  condemned) — literally,  was  con- 
demned; whether  by  the  course  which  he  had 
allowed  himself  to  take,  or  by  the  judgment 
of  the  church,  we  cannot  certainly  affirm,  but 
are  inclined  to  the  former  view.  Of  the  fact, 
however,  that  he  had  been  and  was  con- 
demned, there  can  be  no  doubt,  as  it  is  certi- 
fied to  us  by  the  inspired  apostle.  And  no  one 
can  be  rightfully  condemned  who  has  not 
done  wrong.  The  expression,  'resisted  him 
to  the  face,'  accords  with  all  that  is  known  of 
the  openness,  the  courage,  and  the  decision  of 
Paul.  Peter  was,  in  some  respects,  the  first 
of  the  apostles,  a  naturtd  leader  of  men,  a 
path  breaker  in  evangelical  work,  and  one 
highly  esteemed  by  his  brethren.  It  was, 
therefore,  no  easy  task  to  oppose  him  face  to 
face,  because  his  conduct  was  inconsistent  and 
disastrous.  Yet  Paul  declares  that  he  did 
this,  and  we  have  every  reason  to  believe  his 
statement  strictly  true.  In  the  next  verse  he 
justifies  his  declaration  that  Peter  was  con- 
demned as  follows : 

12.  For  before  that  certain  came  from 
James,  he  did  eat  with  the  Gentiles;  but 
when  they  were  come  (came\'^  he  with- 
drew (c?rf?<;  back)  and  separated  himself, 
fearing  them  Avhich  (that)  were  of  the 
circumcision.  By  such  conduct,  whatever 
he  maj'  have  thought  of  it  himself,  or  what- 


1  Several  early  documents  (viz  ,  X  B  D*  F  G,  with 
Origen  and  a  few  cursives)  read,  "  but  when  he  (that  is, 
James)  came" — ore  £c  fi\6(v  ;  butthisisa  rcadingwhich 
even  Westcott  and  llort  pronounces  "unquestionably 


wrong,"  though  supported  by  X  B,  a  combination  which 
is  usually  very  strong,  yet,  in  the  present  case,  weak- 
ened by  the  '  Western  '  documents  D  *  G. 


Ch.  II.] 


GALATIANS. 


31 


13  And  tlie  other  Jews  dissembled  likewise  with 
hiiu;  iiisotuiich  thut  tJaruabas  alsu  was  curried  away 
with  their  dissiui  ilation. 

14  But  when  I  saw  that  they  walked  not  uprightly 
accoriliiig  to  the  truth  of  the  gospel,  I  said  uuio  Peter 
before  tkem  all,  If  thou,  being  a  Jew,  livest  after  tlie 


13  were  of  the  circumcision.  And  the  rest  of  the  Jews 
dissembled  likewise  with  him;  insoiiiucli  that  even 
Barnabas  was  carried   away  with  their  dissimula- 

14  tion.  But  when  I  saw  that  they  walked  not 
uprightly  according  to  the  truth  oi'  the  gospel,  I 
said   uulo  Cephas  before   thvm   all,   If  thou,   beiug 


ever  the  people  may  have  said  of  it,  Peter 
was  eondenined.  The  expression  'certain 
from  James '  may  signify  that  the  persons  in 
question  were  sent  by  him  to  Antioch,  or  that 
they  came  from  the  church  of  which  he  was 
the  bishop,  and  professed  to  represent  his 
opinion.  But  from  all  we  know  of  his  steadi- 
ness of  mind,  it  would  be  unjust  to  suspect 
him  of  authorizing  the  course  pursued  by  these 
Judaists.  'Did  eat  with  the  Gentiles' — that 
is  to  say,  was  eating  with  them,  or  was  in  the 
habit  of  eating  with  them  ;  the  verb  being  in 
the  imperfect  tense.  The  Greek  verbs  ren- 
dered, 'drew  back  and  separated  himself,'  de- 
scribe his  action  in  progress  and  at  completion. 
lie  seems  to  have  broken  off  his  free  inter- 
course with  Gentiles  somewhat  gradually  and 
reluctantly,  but  at  last  the  separation  was  the 
same  as  that  between  ordinary  Jews  and  Gen- 
tiles. Yet  observe  that  he  did  not  do  this  of 
Ills  own  accord— he  did  it  rather  through  his 
fear  of  losing  the  good  will  and  confidence  of 
the  Jewish  brethren,  represented  by  those 
who  hiid  come  there  from  Jerusalem,  and 
who  doubtless  had  said  a  great  deal  about  the 
Jewish  manner  of  life  for  which  James  is 
reported  to  have  been  conspicuous.  "  It  is 
remarkable,"  says  Prof.  Jowett,  "and  may 
be  considered  as  a  proof  of  the  truth  of  the 
history,  that  his  conduct,  however  unintelli- 
gible, is  in  keeping  witii  Peter's  character. 
"We  recognize  in  it  the  lineaments  of  him  who 
confessed  Christ  first,  and  first  denied  him; 
who  began  by  refusing  that  Christ  should 
wash  his  feet,  and  then  said,  "not  my  feet 
only,  but  my  hands  and  my  head"  ;  who  cut 
off  the  ear  of  the  servant  of  the  high  priest, 
when  they  came  to  tsike  Jesus,  and  then  for- 
sook him  and  fled.  Boldness  and  timidity — 
first  boldness,  then  timidity — were  the  char- 
acteristics of  his  nature."  But  the  matter  did 
not  end  with  Peter's  withdrawal.  Others 
followed  his  example. 

13.  And  the  other  Jews  (the  rest  of  the 
Jews)  dissembled  likewise  with  him  :  in- 
somuch that  Barnabas  also  (or,  even 
Jinrnnbns)  was  carried  away  with  their 
dissimulation.     Thus  the  weight  of  Peter's 


example,  added  to  the  urgency  of  their  kins- 
men from  the  mother  church,  led  tlie  other 
Christian  Jews  of  Antioch  to  si![)arate  them- 
selves from  the  Gentiles,  though  they,  as  well 
as  Peter,  did  this  against  theii  better  judg- 
ment. There  is  no  evidence  that  Peter  solic- 
ited them  to  take  this  course.  It  is  even  pos- 
sible that  he  yielded  with  many  a  protest  to 
the  Judaizing  faction.  But  that  he  yielded  at 
all,  was  a  fact  that  could  be  used  with  tremen- 
dous effect  by  zealots  for  the  law,  and  for  a 
brief  period  it  seemed  as  if  a  great  wave  of 
Jewish  ritualism  were  about  to  sweep  away 
the  old  landmarks  of  the  church,  as  if  the 
form  of  godliness  were  to  take  the  place  of  its 
power,  and  pretense  get  the  upper  hand  of 
sincerit}'.  The  second  part  of  the  verse  shows 
how  powerful  was  the  Judaistic  current. 
'Even  Barnabas,'  the  fast  friend  tmd  enlight- 
ened companion  of  Paul,  was  carried  away  by 
it.  He  was  the  last  man  to  be  moved  in  that 
direction,  and  the  circumstance  that  even  he 
was  swept  along  with  the  rest,  though  reluct- 
antly, shows  that  a  crisis  had  been  reached  in 
the  church.  But  by  the  good  providence  of 
God  there  was  on  the  ground  a  '  Hebrew  of 
the  Hebrews'  whose  grasp  of  principles,  and 
foresight  of  consequences,  and  courage  in 
asserting  the  truth,  were  equal  to  the  emer- 
gency. It  was  for  him  to  wrest  the  victory 
from  those  who  must  have  thought  themselves 
to  be  already  in  full  possession  of  the  field. 

14.  But  when  I  saw  that  they  walked 
not  uprightly  according  to  the  truth  of 
the  gospel,  I  said  unto  Peter  (Cephas) 
before  them  all.  Lightfoot  explains  the 
first  part  of  this  verse  by  saying,  "they  di- 
verge from  the  straight  path  of  the  gospel 
truth."  "The  preposition  translated  'accord- 
ing to'  (np'oi)  here  denotes  not  the  goal  to  be 
attained,  but  the  line  of  direction  to  be  ob- 
served." The  reasons  why  Paul  took  occa- 
sion to  reprove  Peter  before  the  whole  church 
were  doubtless  these:  that  Peter's  offense  was 
in  some  sense  public,  that  its  bad  influence 
could  be  averted  in  no  other  way,  and  that 
many  had  dissembled  with  him  and  needed 
reproof  as  well  as  he.    Both  Jews  and  Gentiles 


32 


GALATIANS. 


[Ch.  II. 


manner  of  Gentiles,  and  not  as  do  the  Jews,  why  com- 
pellest  thou  the  Oeiililes  to  live  as  do  ihe  Jews? 

15  We  uho  are  Jews  by  nature,  and  not  sinners  of 
the  Gentiles, 

16  Knowing  that  a  man  is  not  justified  by  the  works 
of  the  law,  but  by  the  faith  of  Jesus  Ghrist,  even  we 
have  believed  in  j'eMis  Christ,  that  we  might  bejustitied 
by  the  faith  ol  Christ,  and  not  by  the  works  of  the  law; 
for  by  the  works  of  the  law  shall  no  flesh  be  justified. 


a  Jew,  livest  as  do  the  Gentiles,  and  not  as  do  the 
Jews,   how    compellest    thou    the   Gentiles    to    live 

15  as   do   the  Jews?    We    being  Jews  by  nature,  and 

16  not  sinners  of  the  Gentiles,  yet  knowing  that  a 
man  is  not  justified  by  'the  works  of  the  law,  but 
through  faith  in  Jesus  Christ,  even  we  believetl  on 
Christ  Jesus,  that  we  might  be  justified  by  faith  in 
Christ,  and  not  by  the  works  of  the  law:  because 
by  the  works  of  the  law  shall  no  flesh  be  justified. 


1  Or,  works  of  law. 


must  be  made  to  see  that  not  even  this  great 
apostle's  example  could  be  safely  followed 
when  it  was  inconsistent  with  the  gospel.  If 
the  remedy  applied  by  Paul  was  drastic,  it 
was  without  doubt  needed  tind  effectual.  Hav- 
ing the  consciences  of  believing  Jews  and 
Gentiles  in  Antioch  on  his  side,  a  public 
method  of  dealing  with  the  matter  was  safe 
and  wise;  at  any  rate,  it  was  in  keeping  with 
his  own  character  as  revealed  to  us  by  the 
New  Testament. 

We  now  come  to  the  address  itself,  w^hich 
appears  to  be  rehearsed  by  the  apostle  In  a 
condensed  form,  but  with  substantial  accu- 
racy'. A  few  years,  it  is  true  (possibly  six  or 
seven),  had  passed  since  he  nitide  it,  but  the 
occasion  was  so  exigent  and  the  effect  of  his 
words  so  important  that  they  must  have  been 
often  recalled  by  him  with  thankfulness  to 
God  for  the  grace  which  enabled  him  to  speak 
them.  Moreover,  we  are  justified  in  believing 
that  the  Spirit  of  inspiration  co-operated  with 
natural  circumstances  in  making  his  memory 
faitliful.  If  thou,  being  a  Jew,  livest  after 
the  manner  of  the  Gentiles,  and  not  as 
do  the  JcAvs,  why  compellest  thou  the 
Gentiles  to  live  as  do  the  Jcavs?  This 
direct  appeal  to  the  inconsistencj'  of  Peter's 
conduct  could  only  be  met  by  confessing  that 
he  had  done  wrong  in  living  as  do  the  Gen- 
tiles, or  by  confessing  that  he  was  wrong  in 
refusing  to  live  thus,  when  his  refusal  would 
sanction  the  efforts  of  the  Judaizing  party, 
and  would  by  so  much  tend  to  compel  the 
Gentile  believers  to  live  as  Jews,  for  the  sake 
of  unity  and  peace.  When  Paul  speaks  of 
Peter  as  living  (present  tense)  like  the  Gen- 
tiles, he  refers  to  his  recent  and  well-known 
]iractice  ;  and  he  is  able  to  do  this  with  all  the 
more  confidence  because  the  principles  of 
Peter  would  require  him  to  live  "ethnically" 
whenever  his  apostolic  work  called  for  it.  It 
is  easy  to  imagine  the  consternation  which 
stole  into  the  hearts  of  'certain  from  James,' 


when  they  heard  these  words  and  recollected 
Peter's  visit  to  Cornelius,  his  account  of  the 
sheet  let  down  from  heaven,  his  speech  at  the 
so-ciiUed  council,  and  his  intercourse  with 
the  Gentile  converts  before  their  own  arrival 
in  Antioch.  Perhaps  they  began  at  that 
moment  to  see  that  they  had  not  counted  the 
cost  when  they  undertook  to  overturn  Paul's 
work  in  Antioch.  His  bold  and  strong  words 
must  at  least  have  gone  to  the  conscience  of 
Peter.  But  Peter  was  of  so  true  and  no~ble  a 
spirit  that  he  could  bear  reproof  tmd  listen  to 
argument  as  well. 

After  this  argumentum  ad  /lominem,  Paul 
courteously  associates  himself  with  Peter, 
when  it  would  have  been  just  as  easy  for  him 
to  have  continued  his  address  in  the  second 
person  singular.  A  little  below,  with  the 
same  spirit  of  courtesy,  he  passes  to  the  first 
person  singular,  (ver.  is.) 

15-16.  We  who  are  (literally,  we  being) 
Jews  by  nature,  and  not  sinners  of  the 
Gentiles,  (yet)  knowing  that  a  man  is  not 
justified  by  the  works  of  the  law,  but 
(save)  by  [through)  faith  in  Jesus  Christ, 
even  we  believed  in  Jesus  Christ,  that 
Ave  might  be  justified  by  the  faith  of  (in) 
Christ,  and  not  by  the  Avorks  of  the  law  : 
for  (hecavse)  by  the  works  of  the  laAV  no 
flesh  shall  be  justified.  The  first  clause  is 
concessive:  'Although  we  were  Jews  by 
birth,  and  not  heathen-born  sinners';  the 
second  is  causal,  'yet  because  we  knew  that  a 
man  is  not  justified  by  the  works  of  the  law, 
but  only  through  faith  '  ;  the  third  is  declara- 
tive, 'even  we  believed  on  Christ  Jesus' ;  the 
fourth  is  fintil,  to  the  end  'that  we  might  be 
justified  by  the  faith  in  Christ,  and  not  by  the 
works  of  the  law ' ;  and  the  fifth  confirmatory, 
'because  by  the  works  of  the  law  shall  no 
flesh  (or,  sinful  man)  be  justified.'  There 
seems  at  first  sight  to  be  some  needless  repeti- 
tion in  this  verse,  but,  strictly  speaking,  there 
is  none;    the  fullness   of  statement  in  every 


Ch.  IL] 


GALATIANS. 


17  But  if,  while  we  set-k  to  be  justified  by  Christ,  we 
ourselves  also  are  found  sinners,  is  therefore  Christ  the 
minister  of  sin?    God  forbid. 

IS  l'"()r  if  I  build  again  the  things  which  I  destroyed, 
1  make  myself  a  transgressor. 

Ij  For  1  through  the  law  am  dead  to  the  law,  that  1 
might  live  unto  (jod. 


17  But  if,  while  we  sought  to  be  ju.stified  in  Christ,  we 
ourselves  also  were  louiul  sinners,  is  Christ  a  luin- 

18  ister  of  sin?    (iod  forbid.     For  if  I  build  up  again 
those  things  which  1  destroyed,  I   prove  myself  a 

19  transgressor.     For   1   through   i  the   law   died   uulo 


clause  is  empliatic.  It  is,  however,  to  be  ob- 
served that  the  last  sentence,  'because  by  the 
deeds  of  the  law  shall  no  flesh  be  justified,"  is 
inserted  as  an  Old  Testament  proof  of  the  pre- 
ceding clause.  It  is  probably  a  free  citation 
of  P.-i.  143  :  2,  which  reads  tlius:  "And  enter 
not  into  judgment  with  thy  servant;  for  in 
tliy  siglit  shall  no  man  living  be  justified." 
Paul  introduces  the  words,  '  by  the  deeds  of 
the  law,'  on  the  assumption  that  when  God  is 
said  in  the  Old  Testament  to  'enter  into  judg- 
ment' with  any  one,  the  law  must  be  the 
standard,  obedience  to  the  whole  law  the  only 
ground  of  justification,  and  disobedience  to 
any  i)art  of  it  a  suflScient  ground  for  condem- 
nation. To  keep  tlie  law  is  to  keep  the  whole 
of  it;  to  break  the  law  is  to  disobey  any  com- 
mand of  it.  It  may  also  be  remarked  that  the 
meaning  of  the  ajtostie  in  the  sentence,  'a 
man  is  not  justified  by  the  works  of  the  law, 
but  (eic  pirj)  tlirough  faith,'  is  correctly  repre- 
sented in  English  by  translating  the  Greek 
(eav  fii?,  seq. )  'but  only'  through  faith  in 
Jesus  Christ.  The  whole  statement  may  then 
be  reproduced  as  follows:  'Although  we 
were  Jews  by  birth,  and  not  heathen-born 
sinners,  yet  because  we  knew  that  a  man  is 
not  justified  by  the  works  of  the  law,  but  only 
through  faith  in  Jesus  Christ,  even  we,  I  say, 
believed  on  Christ  Jesus,  in  order  that  we 
miglit  be  justified  by  faith  in  Christ,  and  not 
by  works  which  the  law  requires;  bectiuse  by 
the  works  of  the  law  (as  it  is  written)  shall  no 
flesh  be  justified.'  Compare  Kom.  3  :  20.  Thus 
Paul  assumes,  as  a  fact  which  Peter  will  admit, 
that  both  of  them  had  turned  away  in  despair 
from  legal  works  as  a  condition  of  acceptance 
with  God,  and  had  put  their  trust  in  Chri.st 
alone.  Let  us  now  see  what  use  he  makes  of 
tiiis  unquestiornxble  fact. 

17.  But  if,  while  we  seek  (sought)  to  be 
justified  by  (in)  Christ,  we  ourselves  also 
are  (ve.re)  found  sinners,  is  therefore 
Christ  the  {a)  minister  of  sin?  God  for- 
bid !  It  cannot  for  a,  moment  be  supjiosed,  tir- 
gues  Paul,  tliatin  and  by  our  seeking  to  be  jus- 

C 


tified  by  Christ,  without  the  works  of  the  law, 
we  also  ourselves,  as  these  sticklers  for  the  law 
affirm,  were  found  in  the  way  of  sin  and  on  a 
plane  with  tlie  Gentiles,  for  then  it  would 
follow  that  Christ  is  'a  minister'  and  pro- 
moter of  sin;  a  conclusion  abhorrent  to  every 
believer  !  We  did  not  then  break  the  law  and 
commit  sin  by  looking  to  Christ  alone  for 
acceptance  with  God,  although  in  doing  this 
we  ceased  to  keep  the  law  as  a  means  of  justi- 
fication. Just  the  opposite  of  this  is  true. 
For  if  I  build  (w^;)  again  the  things  which 
I  destroyed,  I  make  (prove)  myself  a 
transgressor.  In  this  verse  the  apostle  sub- 
stitutes, with  great  delicacy  of  feeling,  the 
first  person  singular  for  the  first  person  plural. 
For  the  act  supposed  was  precisely  that  for 
which  Peter  stood  condemned.  "What  he  had 
been  doing  by  his  example  was  a  building  up 
again  of  legal  observances,  which  he  had  be- 
fore destroyed  by  testifying  that  they  were  no 
longer  obligatory  on  Christians  as  the  ground 
of  justification,  and  were  means  of  condemna- 
tion rather  than  of  justification.  The  true  pur- 
pose of  the  law  was  to  convitice  men  of  sin  and 
drive  them  away  from  itself  to  Christ.  Hence 
those  who  turn  back  to  legal  works  as  a  condi- 
tion of  forgiveness  and  life,  transgress  the  very 
nature  and  purpose  of  the  law.  This  thought 
is  explained  and  justified  by  the  next  verse. 
Apart  from  that  verse,  we  might  be  in  doubt 
respecting  the  import  of  this,  but  with  it  the 
meaning  of  this  is  perfectly  clear. 

19.  For  I  through  the  law  am  dead 
(died)  to  the  law,  that  I  might  live  unto 
God.  The  etnphatic  words  arc;  'through  the 
law.'  "It  was  the  law  itself,  doing  its  ap- 
pointed work,  by  which  I  was  slain  to  the 
law — that  is,  driven  from  it  and  made  utterly 
dead  to  it  as  a  means  of  salvation.  It  refused 
me  hope;  it  said,  'To  rely  uptm  me  is  to 
perish;  thou  hast  sinned,  and  the  soul  that 
sinneth  shall  die;  trust  me  not,  but  flee  to  the 
mercy  of  God  in  Christ.'  Thus  by  the  proper 
action  of  the  law  I  was  made  to  relinquish  all 
my  confidence  in  it  as  a  means  of  justification 


34 


GALATIANS. 


[Ch.  II. 


20  1  am  crucified  with  Clirist:  nevertheless  I  live; 
yet  not  i,  but  (  hiist  liveth  in  lue:  and  the  life  which 
1  now  live  in  the  flesh  I  live  by  ihe  taith  of  the  Son  of 
God,  who  loved  me,  and  gave  liim^elf  for  me. 


20  1  the  law,  that  I  might  live  unto  God.  I  have  heen 
crucified  with  Christ;  and  it  is  no  longer  1  that 
live,  but  Christ  live:li  in  me:  and  that  lijt  which  I 
now  live  in  the  tiesh  1  live  in  faith,  Ifiefailh  wliich 
is  iu  the  Son  of  Ood,  who  loved  me,  and  gave  hini- 


before  God.  By  its  own  impulsion  I  turned 
from  it  and  ceased  to  have  any  lite-relation  to 
it,  but  in  this  very  act  I  turned  to  Christ  in 
faith,  to  the  end  that  I  might  enter  upon  a 
new  and  true  life,  a  life  which  is  closely  re- 
lated to  God,  is  sustained  by  his  grace,  and  is 
consecrated  to  his  service."  This  appears  to 
be  the  import  of  the  apostle's  language  in  the 
■present  verse,  and  it  fully  explains  and  con- 
firms the  preceding  verse. 

Paul  has  now  reached  the  core  of  the  gospel, 
as  understood  and  preached  by  him  ;  and  so 
he  must  needs  dwell  upon  it  a  moment  longer. 
For  surely  this,  if  anything,  will  reach  the 
heart  of  his  brother  Cephas,  and  prevail  upon 
hini'to  give  up  the  attempt  to  build  again 
what  he  has  once  destroyed. 

20. 1  am  {have  been)  crucified  with  Christ. 
Nothing  is  deeper  in  the  writings  of  Paul  than 
'his  conception  of  the  believer's  union  with 
•  Christ.  He  dies  to  the  law  and  to  sin  by  trust- 
ing in  Christ.  His  legal  standing  and  his 
spiritual  condition  are  reversed  in  a  moment 
by  that  act  and  the  union  which  depends  upon 
it.  In  the  preceding  verse,  and  also  in  this, 
the  reference  is  chiefly  to  the  former,  yet  the 
latter  isdoubtless  involved.  Paul's  crucifixion 
with  Christ  was  first  realized  at  his  conver- 
sion, but  the  continuance  of  that  crucifixion 
had  been  experienced  by  him  all  along  from 
that  hour  to  the  present.  Essentially  the  same 
thought  is  repeated  by  the  apostle  in  his  letter 
to  the  Romans;  "Knowing  this,  that  our  old 
man  was  crucified  with  him,  that  tl;e  body  of 
sin  might  be  done  away,  that  so  we  should  no 
longer  live  in  bondage  to  sin ;  for  he  that  hath 
(lied  is  .justified  from  sin."  (6:6.)  Compare  also 
Rom.  G:  8;  Gal.  5:  24;  6:  14:  Col.  2:  20,  and 
Rom  6:4;  Col.  2:  12.  Translate:  And  it  is 
no  longer  I  that  live,  but  Christ  liveth  in  me. 
That  is,  I  have  no  longer  a  separate  existence, 
for  Christ  is  the  life  of  my  life.  He  is  its  source, 
its  animating  principle,  its  object.  "  For  to 
me  to  live  is  Christ."  (Phii.  i  :2i.)  "When 
Christ,  who  is  our  life,  shall  be  manifested," 
etc.  (Col. 3:4.)  "I  am  the  vine,  ye  are  the 
branches."    (Johni5:5.)     "  I  in  them,  and  thou 


in  me,  that  they  n.ay  be  perfected  into  one." 
(John  17: 23.)  There  must  be  something  very 
real  and  wonderful  to  justify  such  language: 
a  union  of  Christ  witii  his  people  which  can 
only  be  described  by  saying  that  his  life  per- 
vades their  life,  giving  it  power  and  purity 
and  peace  not  its  own.  And  the  life  which 
I  now  live  in  the  flesh.  The  word  'flesh' 
is  here  equivalent  to  body,  and  life  in  the 
body  is  conceived  to  be  a  life  exposed  to  weak- 
ness and  temptation — a  life  of  toil,  of  conflict, 
and  perhaps  of  persecution — a  life  which  will 
fail  of  the  highest  good,  unless  it  be  to  him 
who  is  empowered  by  the  Divine  Spirit  in  the 
inner  man,  and  looks  "  not  at  the  things  which 
are  seen,  but  at  the  things  which  are  not  seen." 
(2  Cor. 4 :  18.)  Such  a  mall  was  the  apostlc.  He 
was  in  the  flesh,  but  not  the  servant  of  it;  for 
he  said,  "I  buftet  my  body,  and  bring  it  into 
bondage:  lest  by  any  means,  after  that  I  have 
preached  to  others,  I  myself  should  be  re- 
jected." (iCor.9:27.)  I  livc  by  (yh)  the  faith 
of  (ivhich  is  in)  the  Son  of  (liod,  who  loved 
me,  and  gave  himself  (?<7:>)  for  me.  Faith 
was  the  element  in  which  Paul  was  living  and 
breathing,  and  that  faith  had  for  its  object  the 
Son  of  God.  In  him  the  apostle  trusted,  and 
not  in  his  own  righteousness;  in  the  Son  of 
God,  and  not  in  legal  observances,  or  holy 
resolutions,  or  perfected  character.  He  ex- 
pected salvation  as  a  free  gift  through  a  Divine 
Saviour.  The  last  clause,  'who  loved  me  and 
gave  himself  up  for  me,'  is  a  pathetic  and 
grateful  recognition  of  Christ's  voluntary 
death  for  the  redemption  of  sinners,  and  of 
the  holy  impulse  which  moved  him  to  so  groat 
a  sacrifice.  At  the  same  time  it  shows  how 
tender  and  personal  was  the  relation  of  Jesus 
to  the  apostle,  if  we  accept  the  apostle's  vii-w 
of  that  relation.  Blessed  must  this  sorely-tried 
servant  of  Christ  have  been  when  he  uttered 
this  sentence,  and  believed  that  it  would  bo  as 
dear  to  the  heart  of  Peter  as  to  his  own  I  And 
having  said  this,  he  closes  with  a  declaration 
and  a  reason  for  it;  both  of  which  relate  to 
the  controversy  about  Jewish  observances  aa  a 
condition  of  acceptance  with  God. 


Ch.  IL] 


GALATIANS. 


35 


21  I  do  not  frustrate  the  grace  of  (iod :  for  if  right-  I  21  self  up  for  me.     I  do  not  make  void  the  grace  of 
edusuess  come  by  the  law,  then  (Jhiist  is  dead  in  vain.  bod :  for  if  righteousness  is  through  '  the  law,  then 

I       Christ  died  for  nought. 


21.  I  do  not  frustrate  (make  void)  the 
grace  of  God — as  do  those  who  insist  upon 
obedience  to  the  Jewish  Law  as  a  condition 
of  salvation;  for  if  righteousness  come  by 
(i.«  tkroiKjh)  the  law,  then  Christ  is  dead 
in  vain  [died  for  nought).  Evidently  Paul 
assumes  that  a  falling  back  upon  legal  works 
for  justification  or  righteousness  is  radically 
inconsistent  with  justification  through  faith  in 
Christ.  It  must  be  one  thing  or  the  other:  a 
combination  of  the  two  is  out  of  the  question. 
If  a  man  can  be  justified  by  the  law,  he  needs 
no  Saviour.  If  he  needs  Christ  at  all,  it  is 
because  he  is  condemed  by  the  law.  Observe 
how  closely  the  death  of  Christ  and  the  grace 
of  God  are  here  connected.  To  reject  one  is 
to  reject  tiie  other.  Indeed,  the  death  of  Christ 
is  esteemed  by  the  apostle  the  grandest  expres- 
sion of  God's  grace,  and  anything  which  pro- 
claims this  death  unnecessary  is  a  thorough 
denial  of  God's  grace  in  human  salvation. 
There  is  much  reason  to  believe  that  Peter 
was  convinced  of  his  mistake  by  this  address 
of  Paul,  and  that  he  never  fell  into  the  same 
again.  And,  though  we  may  regret  his  timid 
yielding  to  Jewish  zealots  at  thi^  time,  we 
cannot  be  too  thankful  that  Paul  was  on  the 
ground  to  maintain  the  truth  in  its  purity. 
The  narrative  has  always  been  troublesome 
to  Roman  Catholics,  because  it  shows  so  clearly 
the  weakness  of  Peter  and  his  being  subject  to 
correction  by  Paul.  To  talk  of  him  as  prince 
of  the  apostles  and  head  of  all  the  church  in 
presence  of  this  piece  of  history  requires  vast 
assurance.  Hence,  this  is  by  no  nieansa  favor- 
ite passage  with  Roman  Catholic  writers,  and 
.eonie  of  them  have  made  desperate  attempts 
to  discover  in  it  some  other  meaning  than  it 
obviously  contains.  But  its  meaning  is  indu- 
bitable. Peter  did  in  this  case,  as  once  before, 
yield  to  fear,  and  do  what  he  could  not  ap- 
prove. This  must  be  conceded,  though  with 
reluctance,  by  Romanist  and  Protestant:  with 
rcluctan  e  by  the  Romanist,  because  it  dis- 
agrees with  his  doctrine  of  the  rectoral 
supremacy  of  Peter  in  the  college  of  the  apos- 
tles and  in  the  whole  militant  church;  and 
with   reluctance    by  the   Protestant  also,   be- 


cause it  seems  incompatible  with  the  highest 
apostolic  inspiration.  To  reconcile  this  epi- 
sode in  Peter's  life  with  the  Papal  theory  of 
his  being  the  vicar  of  Christ  on  earth  seems 
impoissible,  but  a  few  things  may  be  said  of  its 
bearing  on  the  doctrine  of  apostolical  inspira- 
tion. 

First,  the  circumstance  may  be  recalled, 
that  in  the  articles  of  pacification,  adopted  at 
Jerusalem  a  few  weeks  before,  nothing  was 
said  in  respect  to  the  ii^tercourse  of  Jewish 
converts  with  Gentiles.  The  Holy  Spirit 
seems  to  'have  waited  for  certain  events  to 
take  place  before  revealing  to  Jewish  believ- 
ers the  impropriety  and  danger  to  Christian 
life  which  a  permanent  observance  of  the 
Mosaic  ritual  involved.  He  foresaw  that  the 
destruction  of  the  temple  would  at  no  distant 
day  fill  their  minds  with  serious  questions  as 
to  the  duty  or  possibility  of  preserving  intact 
their  ancestral  customs.  And  there  is  reason 
to  suppose  that  not  much  instruction  was  given 
them  respecting  the  evils  of  their  caste  system 
of  religious  life  till  they  were  providentially 
qualified  to  receive  it  kindly.  Even  Paul, 
who  was  perfectly  aware  of  the  danger  of 
clinging  to  legal  rites  as  a  condition  of  accept- 
ance with  God,  was  willing  to  live  as  a  Jew 
with  Jews  for  the  sake  of  gaining  them  for 
Christ.  He  knew,  indeed,  as  did  Peter  and 
Barnabas  also,  that  it  was  right  for  Jews  to 
mingle  freelj'  with  Gentiles  in  the  service  of 
Jesus,  but  it  does  not  appear  that  he  or  they 
had  been  led  by  the  Spirit  of  God  to  protest 
against  the  course  of  James  and  of  many 
others  in  keeping  the  law.  This  must  be  duly 
considered  in  forming  an  estimate  of  Peter's 
conduct. 

Secondly,  Peter  is  not  represented  as  saying 
anything  in  justification  of  his  conduct,  or 
against  free  social  intercourse  on  the  part  f)f 
Jews  with  Gentiles.  He  seems  to  have  yielded 
to  pressure  in  so  far  as  his  action  was  con- 
cerned, but  he  may  have  hoped  to  gain  the 
Judaizers  by  temporary  concessions.  He  may 
have  said  to  them:  "I  go  with  you,  becau.se 
my  mission  is  to  you  rather  than  to  the  Gen- 
tiles, but   I  do  not  admit   the  correctness  of 


36 


GALATIANS. 


[Ch.  III. 


CHAPTER  III. 


0  FOOLISH  Galatians,  who  hath  bewitched  you,  that 
ye  bhoiild  not  obey  the  truth,  before  whose  eyes 
Jesus  Christ  halh  beeu  evidently  set  lorth,  crucitied 
among  you  ? 


O  foolish  Galatians,  who  did  bewitch  you,  before 

whose  eyes  Jesus  Christ  was  openly  set  lorth  cruci- 


your  position,  or  concede  that  it  was  wrong 
for  me  to  eat  with  Gentiles ;  and  I  expect  that 
you  will  soon  look  at  the  matter  as  I  do!" 
Such  a  course  may  have  seemed  to  Cephas 
almost  necessary,  at  least  for  a  time,  and  the 
far-reaching  consequences  of  it  may  have 
been  overlooked  by  him  until  Paul  brought 
them  to  mind. 

Thirdly,  from  this  instance,  as  well  as  from 
the  liistory  of  the  ancient  prophets  in  Israel,  it 
is  evident  that  divine  inspiration  was  never 
meant  to  insure  a  perfect  life  to  its  possessor. 
There  is  but  one  such  life  described  in  the  New 
Testament,  and  none  in  the  Old.  Somewhere, 
then,  a  line  must  be  drawn  between  teaching 
and  conduct,  and  it  must  be  conceded  that  a 
hian  may  be  enabled  to  deliver  a  true  message 
from  God,  though  his  knowledge  and  his  life 
are  imperfect. 

Fourthly,  it  is  worth  while  to  remember 
that  God's  providence  is  a  factor  of  history. 
A  man  was  then  present  in  Antioch  by  the 
•will  of  God  who  could  meet  the  emergency  in 
such  a  way  that  even  Peter's  dissimulation 
was  overruled  for  good.  Humanly  consid- 
ered, it  was  just  the  place  and  the  time  for  this 
occurrence.  A  great  and  hitherto  unsettled 
question  could  now  be  answered  in  such  a 
manner  as  to  satisfy  the  Gentiles,  if  not  the 
Jews.  It  was  thus  answered  in  strict  agree- 
ment with  the  spirit  and  genius  of  Christi- 
anity. If  the  divine  hand  is  ever  discernible 
in  human  affairs,  it  is  in  this  sad  but  important 
transaction  at  Antioch.  And  it  was  a  trans- 
action, the  recital  of  which  could  not  fail  to 
impress  upon  the  Galatians  the  high  authority 
of  Paul  as  a  Christian  teacher,  and  the  per- 
fect clearness  and  truth  of  his  gospel.  It  intro- 
duced, therefore,  in  a  most  effective  manner 
the  argument  which  he  was  about  to  make  in 
support  of  the  doctrine  of  salvation  by  the 
grace  of  God  through  faith  in  Christ. 


Ch.  3  :  In  support  of  his  gospel,  that  justifi- 
cation is  of  grace  through  faith,  Paul  now 
appeals : 

1.  To  THEIR  Experience  of  the  Grace 


OF  God  through  Faith  in  Christ  Cruci- 
fied. (1-5.*) — "Having  thus,  in  the  first  two 
chapters,  vindicated  his  authority  as  an  apos- 
tle, or,  in  other  words,  shown  that  the  gospel 
which  he  preached  must  be  true,  because  he 
was  taught  it  by  direct  revelation,  Paul  pro- 
ceeds in  the  next  place  to  argue  the  truth  of 
this  gospel,  from  a  consideration  of  the  system, 
both  as  viewed  in  itself  and  as  attested  by  the 
appropriate  external  marks  of  its  divine  char- 
acter. A  summary  of  the  argument  as  devel- 
oped in  this  connection  is  the  following:  The 
gratuitous  system  of  justification  as  contained 
in  the  gospel  must  be  the  true  one  in  opposi- 
tion to  that  of  merit  or  works;  first,  because 
the  Holy  Spirit  accompanies  its  reception  as  a 
witness  that  those  who  embrace  it  are  the  chil- 
dren of  God  (ver.  2-4) ;  sccond,  bccausc  it  has 
been  sanctioned  by  miracles  (ver. 5) ;  third,  be- 
cause it  accords  with  the  manner  in  which 
Abraham  was  justified  (ver.  6,  7) ;  fourth,  be- 
cause it  fulfills  the  predictions  of  the  Old  Tes- 
tament, which  declare  that  Christ  was  to  be 
the  medium  through  which  spiritual  blessing 
should  be  conferred  on  mankind  (ver.  8. 9) ;  fifth, 
because  it  iigrees  with  the  entire  teaching  of 
the  Old  Testament  in  regard  to  the  justifying 
power  of  faith  (ver.  ii);  and,  finally,  because  it 
is  the  only  system  adapted  to  men  as  sinners." 

"In  confirmation  of  this  last  point,  it  is 
shown  that  on  the  ground  of  obedience  justifi- 
catiim  is  impossible,  because  the  obedience 
which  the  law  demands  must  be  perfect;  and 
as  no  individual  renders  this,  it  is  evident  that 
as  many  as  are  of  the  law  are  under  the  curse. 
Under  these  circumstances,  therefore,  Christ 
gave  himself  as  a  ransom  to  redeem  us  from 
the  curse  of  the  law,  being  made  himself  a 
curse  for  us,  and  thus  providing  a  way  of  sal- 
vation which  is  applicable  to  all.  Gentiles  as 
well  as  Jews,  on  condition  of  faith.  (Ter.  lo, 
VM4.)"     (Hackett.) 

1.  O  foolish  Galatians,  who  hath  be> 
witched  yoii,  etc.  By  these  words  Paul 
resumes  his  direct  appeal  to  the  Galatians. 
Having  vindicated  his  claim  to  be  an  apostle, 
instructed  by  Christ  himself  through  revela- 
tion, and  recognized  as  their  peer  by  the  elder 


Ch.  III.] 


GALATIANS. 


37 


2  Tliis  only  would  I  learn  of  you,  Received  ye  the 
Spirit  by  ihe  works  of  llie  law,  or  by  the  hearing  of 
lailh? 

;{  Are  ye  so  f<K)lish?  having  begun  in  the  Spirit,  are 
ye  now  made  perl'eci  by  ihu  heah'/ 


2  fied?  This  only  would  I  learn  from  you,  Received  ye 
the  t?pirit  by  i  the  works  of  the  law,  or  by  the  -  he;u- 

3  iug  of  faith?    Are  ye. so  foolish?  haviug  begun  iu 


1  Or,  worlu  of  law 'i  Or,  meseage. 


apostles,  he  is  brought,  by  the  repetition  of 
hiii  protest  and  argument  against  Peter's 
course  ia  Antioch,  to  tlie  deepest  ground  of 
his  opposition  to  the  Judaislic  error,  wliicli  is, 
that  it  nullifies  the  grace  of  God  by  virtually 
pronouncing  Ciirist's  death  unnecessary.  So 
irrational  does  this  appear  to  the  deeply 
moved  apostle,  that  he  cannot  refrain  from 
great  plainness  of  speech  in  addressing  the 
Gulatians.  Their  course  suggests  the  influ- 
ence of  such  fascination  as  is  popularly  attrib- 
uted to  "the  evil  eye."  It  is  a  surprising, 
unaccountable  course,  especially  when  the 
apostle  recalls  the  clearness  with  which  he 
had  portrayed  to  them  the  atoning  death  of 
Clu-ist.i 

Before  whose  eyes  Jesus  Christ  hath 
been  evidently  (was  openly)  set  forth  cru- 
cified?— that  is,  was  portrayed  as  crucified. 
The  word  translated  'was  openly  set  forth' 
(n-poevpo<f>r|)  Is  used  to  remind  them  of  the 
clear  and  vivid  manner  in  which  Paul  had 
delineated  the  death  of  Christ;  and  the  word 
'crucified'  {eaTa.vpmit.tvot],  placed  for  the  sake  of 
emphasis  at  the  end  of  the  sentence,  is  used 
to  recall  the  dreadful  character  of  that  death. 
The  language  of  this  clause  is  interesting  as 
giving  a  hint  of  the  "matter  and  manner"  of 
Paul's  preaching.  In  Galatia,  as  well  as  in 
Corinth,  the  substance  of  his  message  was, 
'Jesus  Christ,  and  him  crucified.'  See  1  Cor. 
1  :  2.3,  seq.  And  his  manner,  it  cannot  be 
doubted,  was  bold,  earnest,  impassioned,  and 
often  tender,  (xcu-to-.n.)  The  question  of  this 
verse,  indicating  so  much  surprise  and  sorrow, 
is  followed  by  other  questi(ms  which  show  the 
reasons  for  his  surprise  at  the  irrationality  of 
their  conduct.  They  V)ring  out  the  inconsist- 
ency and  folly  of  it  in  striking  language. 

2.  This  only  would  I  learn  o(  (from) 
you.  As  if  the  answer  to  the  single  question 
lie  was  about  to  propose  would  be  conclusive 
of   the   whole    matter.      Received    ye    the 


Spirit  by  {the)  works  of  {the)  law  or  by 
{the)  hearing  of  faith?  The  preposition 
translated  'by'  signifies  out  of,  as  a  result 
of,  or,  by  means  of.  In  this  place  it  is  prop- 
erly rendered  'by,'  in  the  sense  of,  by  means 
of.  The  noun  wliich  is  translated  'hearing' 
is  also  used  to  denote  organ  of  hearing,  or  ear, 
and  what  is  heard,  whether  it  be  instruction 
or  rumor.  Hence,  it  is  an  open  question 
whether  Paul  describes  them  as  having  re- 
ceived the  Holy  Spirit  by  hearkening  to  the 
good  news  with  faith,  t)r  by  means  of  preach- 
ing, which' related  to  faith  as  the  condition  of 
justification.  In  either  case  the  emphasis  falls 
upon  faith  as  contrasted  with  works.  And  as 
he  appeals  to  their  own  experience,  it  is  almost 
certain  that  the  works  of  the  Holy  Spirit  had 
been  so  marked  at  the  time  of  their  conver- 
sion— and,  probably,  afterward  —  as  to  be 
easily  perceived  by  them  and  distinguished 
from  everything  else  in  their  inner  life.  It  is 
likewise  probable  that  many  of  them  had 
been  endowed  with  special  gifts  by  the  Spirit 
of  God,  as  those  of  prophecy,  speaking  with 
tongues,  or  miracles.  Of  course,  the  apostle 
conceives  of  but  one  answer  as  possible  to  the 
question  proposed.  They  had  received  the 
Spirit  by  listening  with  faith  to  the  gospel  of 
Christ.  This  was  certain  to  him,  and,  in  his 
opinion,  certain  to  them  as  well. 

3.  Are  ye  so  foolish?  Namelj",  as  the 
next  question  is  about  to  suggest.  In  the  New 
Testament,  the  adverb  'so'  (oOtw?)  often  points 
to  what  follows.  Having  begun  in  the 
Spirit,  are  ye  now  made  perfect  by  the 
flesh?  Compare  2  Cor.  8:6;  Phil.  1  :  6. 
Perhaps  the  middle  sense  of  the  verb  is  pref- 
erable, 'Are  ye  now  making  an  end  in  the 
flesh  ? '  "  Having  made  a  beginning  in  Chris- 
tianity, are  ye  now  making  an  end  in  Juda- 
ism ?  "  (Boise.)  One  becomes  a  Christian, 
not  by  natural  birth,  but  by  spiritual  birth, 
"That  which  isborn  of  the  flesh  is  flesh,  and  that 


•The  words  'that  ye  should  not  otiey  the  truth' I  were  added  from  Gal.  5  :  7.     They  are  omitted  by 
must,  be   rejected  as  fomiing  no  part  of  the  original     Tischendorf,   Tregelles,  Westcott  and   Hort,  and   the 
text.    They  are  wanlin<;  i ii  X  -^  B  D  '  F"  <^1  P,  <''nd  some     Revised  Version, 
of  the  best  cursives.    LIghlfoot  conjectures  that  they  | 


38 


GALATIANS. 


[Ch.  III. 


4  Have  ye  suffered  so  many  thiugs  in  vain  ?  if  it  be 
yet  in  vain. 

5  He  therefore  that  ministereth  to  you  the  Spirit, 
and  workelh  miracles  among  you,  doth  he  it  by  the 
■works  ot  the  law,  or  by  the  hearing  of  faith  ? 


4  the  Spirit, '  are  ye  now  perfected  in  the  flesh?  Pid 
ye  sutl'oi-  so  many  things  in  vain  ?  if  it  l)e  indeed  in 

5  vain.  He  therefore  who  supplieth  to  you  the  .spirit, 
and  worketh  ■- miracles  3  among  you/ilortfi  he  it  by 
*  the  works  of  the  law,  or  by  the'* hearing  of  faith? 


1  Or,  do  ye  now  make  an  end  in  the  flcah  J 2  Gr.  powers 3  Or,  in 4  Or.  morAs  o/  law 5  Oi-,  j 


which  is  born  of  the  Spirit  is  spirit."  (John  3 : 6.; 
'Ill  the  Spirit'  refers  to  the  element  in  which 
the  new  life  of  the  Christian  has  its  beginning 
now,  as  well  as  in  the  tirst  age.  But  the 
Jewish  rites,  which  the  Galatians  were  urged 
to  observe  as  necessary  to  salvation,  were 
carnal  ordinances,  intended  to  be  superseded 
by  the  heart  worship  of  a  more  spiritual  econ- 
omy. 

4.  Have  ye  suffered  so  many  things  in 
vain? — or,  according  to  the  Kevised  Version, 
''Did  ye  suffer?'  etc.  Just  what  sufferings 
for  Christ's  sake  these  Galatian  disciples  may 
have  borne  we  do  not  know.  But  the  perti- 
nency' and  force  of  the  apostle's  question  de- 
pend upon  their  severity.  Light  sufterings 
would  not  have  suggested  such  an  appeal. 
Their  liberty  in  Christ  must  have  been  pur- 
chased at  no  small  cost  of  afflictions.  And 
the  apostle  calls  upon  them  to  consider  the 
question  whether  they  are  ready  to  look  upon 
their  endurance  of  wrong  in  the  past  as  use- 
less. Had  they  been  following  a  "will  o'  the 
wisp"  into  all  manner  of  distress  ever  since 
they  received  the  gospel  and  put  their  trust  in 
Christ?  The  pertinenceof  thisquestion  would 
be  more  obvious  still  if  a  large  part  of  their 
sufferings  had  been  due  to  Jewish  enmit3' 
against  Christians — an  enmity  which  the^' 
would  not  have  provoked  if  they  had  kept 
the  Jewish  law. 

Many  give  to  the  word  translated  'have 
suffered'  the  meaning  ''have  experienced,' 
and  understand  'many  things'  to  signify 
blessings.  This  interpretation  suits  the  con- 
text perfectly ;  and  the  verb  certainly  has 
this  meaning  sometimes  in  classical  Greek. 
But,  aside  from  this  passage,  it  never  has  that 
meaning  in  the  New  Testament,  and  hence 
we  liesitate  to  fall  back  upon  it  here.  If  it 
be  yet  (or,  indeed)  in  vain — 'As  your  atti- 
tude toward  Judaism  seems  now  to  affirm  !  ' 
Yet  there  is  also  suggested  by  this  clause  a 


half-hidden  hope  that  the  fruit  of  their  suffer- 
ings will  not  be  lost  by  their  actual  adopti^in 
of  the  Judaistic  error.  Paul  leaves  the  path 
open  to  a  return  to  the  way  of  life  which  they 
had  formerh'  entered  with  joy  in  the  Lord.  The 
meaning  of  this  clause  is  admitted  to  be  ob- 
scure, but  that  which  we  have  stated  is  more 
obvious  than  any  other,  and  it  agrees  witli  the 
course  cf  thought  in  this  pai't  of  the  apostle's 
argument.     Lightfoot's  note  is  striking.^ 

5.  He  therefore  that  ministereth  to  you 
the  Spirit, or  that  siipplieth  to  ■t/ou  the  Spirit. 
The  apostle  now  returns  to  the  thought  of 
ver.  2  and  3,  from  which  he  has  deviated  for 
an  instant  that  he  might  refer  to  their  heroic 
sufterings  on  account  of  fidelity  to  the  truth. 
But  even  that  deviation  was  merely  formal, 
if  we  suppose  that  he  regarded,  and  expected 
his  readers  to  regard,  their  endurance  of  suf- 
ferings as  a  fruit  of  the  Spirit's  work  in  their 
hearts,  giving  them  strength  to  bear  affliction 
with  joy.  According  to  tiiis  view,  the  con- 
junction 'therefore'  is  resumptive,  or,  per- 
haps more  exactly,  as  EUicott  remarks  of  the 
original  word  (ovi/),  '^  continuative  and  retro- 
spective rather  than  illative."  Every  inter- 
preter knows  that  in  the  Gospel  of  John  the 
same  word  (ovv)  is  frequently  translated  'then' 
instead  of  'therefore,'  because  the  sentences 
introduced  by  it  do  not  appear  to  be  in  any 
obvious  sense  inferences  from  that  which  pre- 
cedes them.  So  here  the  sense  would  be 
clearly  expressed  by  translating:  'He  then 
who  is  supplying  to  you  the  Sjiirit,'  etc.  And 
worketh  miracles  among  you  (or,  in  you). 
The  ambiguity  of  the  last  words  cannot  be 
certainly  removed  by  anything  in  the  preced- 
ing language  or  in  the  context.  They  may 
signify'  'in  you'  or  'among  you,'  though 
there  is  a  slight  presumption  in  favor  of  the 
former,  as  giving  the  ordinary  meaning  of 
the  preposition,  if  the  sense  of  the  passage 
thus   rendered   is  equally   satisfactory.      For 


1 '  If  it  be  really  in  vain.'  It  is  hard  to  believe  this  ; 
the  apostle  hopes  better  things  of  his  converts.  Ei  yt 
leaves  a  loophole  for  doubt,  and  koI  widens  this,  imply- 
ing an   unwillingness  to  believe  on  the  part  of  the 


speaker.  The  alternative  rendering, '  If  it  is  onfy  in 
vain,  and  not  worse  than  in  vain,'  secais  harsh  and 
improbable. 


Ch.  III.] 


GALATIANS. 


39 


6  Even   as    Abraham   believed   God,  and   it  was   ac- 
counleU  lo  him  for  righiemisuess. 

7  Know  ye  therefore   that  they  which  are  of  fuith, 
the  same  are  the  children  of  Abraham. 


6  Even  as  Abraham  believed  God,  and  it  was  reckoned 

7  unto  him  for  righteousness.     '  Know  therefore  that 
they  who  are  of  faith,  the  same  are  sons  of  Abraham. 


1  Or,  Te  percev 


'  worketh  miracles  in  you,'  see  1  Cor.  12: 
28  and  Mutt.  14  :  2.  Thus  understood, 
Paul  must  refer  to  spiritual  gifts,  such  as 
speaking  with  tongues,  interpretation  of 
tongues,  discerning  of  spirits,  propheysing, 
and  tlie  like,  which  were  bestowed  by  the 
Holy  Spirit  according  to  his  own  will.  Yet 
bodily  cures  of  an  extraordinary  character  in 
answer  to  praj'er  might  perhai)S  be  described  in 
tliese  terms.  If,  however,  the  versions  are 
correct  in  translating  the  words  'among  you,' 
th.s  principal  reference  may  be  to  miracles  in 
the  w(»rld  of  sense,  though  others  would  not 
of  necessity  be  e.xcluded.  At  all  events,  the 
apostle  here  appeals  to  miracles  as  unques- 
tionable facts  in  the  history  of  the  Galatian 
churches,  and  founds  upon  them  an  argu- 
ment against  the  Judaistic  teaching,  that  men 
could  not  be  acceptable  to  God  through  faith 
in  Christ,  without  obeying  the  Jewish  Law. 

Doeth  he  it  by  the  works  of  the  law,  or 
by  the  hearing  of  faith?  The  subject  of  the 
whole  sentence  is  without  any  doubt  God,  and 
the  manifest  assumption  of  the  apostle  is,  that 
the  gift  of  the  Holy  Spirit  to  the  Galatians, 
and  his  marvelous  working  in  them,  had  de- 
pended in  no  degree  on  their  obedience  to 
the  Jewish  Law,  but  altogether  on  their  faith 
in  Christ.  Indeed,  there  is  no  evidence  that 
they  had  yet  observed  the  Jewish  rites  to  any 
considerable  extent,  or,  if  any  of  them  had  done 
this,  Paul  was  certain  that  they  could  not  as- 
cribe this  working  of  the  Holj'  Spirit  in  them 
or  among  them  to  their  legal  works.  Hence  he 
presses  the  question  boldly  as  one  that  must 
receive  an  answer  which  would  refute  all  pos- 
sible arguments  for  keeping  the  law  as  a  con- 
ditinn  of  justification  with  God. 

2.  Confirmation  of  this  View  by  an 
Appeal  to  the  Bible  ArcouxT  of  Abra- 
ham's Justification.   (0-9.) 

6.  Even  as  Abraham  believed  God,  and 
it  was  accounted  (m'/oinrrf )  to  him  for 
righteousness.  The  answer  of  the  previous 
question  is  left  to  be  supplied  by  the  reader. 
It  must  be:  'surely  of  faith,'  and  with  this  in 
mind  the  apostle  adds:  'Even  as  Abraham 
believed   God,'    etc.     The   phraselogy  of  the 


quotation  is  borrowed  from  the  Septuagint 
Version  of  Gen.  15  :  6,  wliich,  however,  fairly 
reproduces  the  sense  of  tlie  Hebrew  original. 
That  original  is  translated  in  the  Canterbury 
lievision  :  "And  he  believed  in  the  Lord,  and 
he  counted  it  to  him  for  rigiiteousiiess."  The 
same  passage  is  quoted  by  the  apostle  in  his 
Epistle  to  the  Romans  (< ;  sj  with  the  important 
comment:  "Now  to  him  that  worketh,  the 
reward  is  not  reckoned  as  of  grace,  but  as  of 
debt.  But  to  him  that  worketh  not,  but  be- 
lieveth  on  him  that  justifieth  the  ungodly, 
his  faith  is  reckoned  for  righteousness." 
(ver.  4and5.)  Clearly,  then,  according  to  Paul, 
Abraham's  faith  was  accepted  by  God,  in 
place  of  righteousness,  or  a  perfect  life,  as  a 
condition  of  jiLstification.  "Because  of  this 
faith  in  Christ,"  says  Martin  Luther,  "God 
seeth  not  my  doubting  of  his  good-will  toward 
me,  my  distrust,  heaviness  of  spirit,  and  otiier 
sins  which  are  yet  in  me.  For  as  long  as  I  live 
in  the  flesh,  sin  is  truly  in  me.  But  because  I  am 
covered  under  the  sliadow  of  Chri.st's  wings, 
as  is  the  chicken  under  the  wing  of  the  hen, 
and  dwell  without  fear  under  that  most  ample 
and  large  heaven  of  the  forgiveness  of  sin.s, 
which  is  spread  over  me,  God  covereth  and 
pardoneth  the  remnant  of  sin  in  me — that  is 
to  say,  because  of  that  faith  wherewith  I  began 
to  lay  hold  upon  Christ,  he  accepteth  my  im- 
perfect righteousness  even  for  perfect  right- 
eousness, and  counteth  my  sin  for  no  sin,  which 
notwithstanding  is  sin  indeed." 

7.  Know  ye  therefore  that  they  which 
are  of  faith,  the  same  are  the  children  of 
Abraham.  With  equal  propriety  the  verse 
maybe  rendered  :  Ve  know  therefore  that  they 
who  are  of  faith,  these  are  sons  of  Abraham. 
The  word  'these'  is  emphatic,  these  and  no 
others.  Though  the  imperative  'know'  is  more 
animated  than  the  indicative  'ye  know'  or 
perceive,  it  seems  less  natural  in  a  passage  so 
argumentative  as  this  has  now  become.  The 
readers  are  presumed  to  see  that  only  persons 
of  the  same  religious  spirit  as  Abraham  can  be 
properly  called  his  sons.  Compare  the  same 
apostle's  words  in  Rom.  4:11,  seq.,  and  the  Sav- 
iour's words  in  John  8:8,  39.  Lightfoot  explains 


40 


GALATIANS. 


[Ch.  III. 


8  And  the  Scripture,  forseeing  that  God  would  justify 
the  heatheu  thiuugh  fauli,  (  reached  beloie  ilie  gospel 
unto  Abraham,  suymy,  lu  thee  shall  all  nations  be 
blessed. 

y  !So  then  ihey  which  be  of  faith  are  blessed  with 
faithful  Abraham. 


8  And  the  scripture,  foreseeing  that  God  '  would  justify 
the  -Gentiles  by  faith,  jireached  the  gospel  before- 
hand  unto  Abraham,  suyiuy,  lu  thee  shall  all  the 

9  nations  be  blessed.     So  then  they  who  are  of  faith 


1  Gr.  justifteth 2  Gr.  nations. 


the  phrase  'who  are  of  faith'  (oi  U  7ri<TTc<os)  as 
meaning,  "they  whose  stsiriing-point,  whose 
fundamental  principle  is  faith,"  and  Sieffert- 
Meyer  says  that  it  "  designates  the  believers 
according  to  their  specilic  peculiarity  geneti- 
cally. Faith  is  that  from  wliich  their  spirit- 
ual condition  springs.  Compare  Rom.  2:8; 
3:  26;  4:  14;  John  18:  37." 

8.  And  the  Scripture,  foreseeing  that 
God  would  justify  the  heathen  through 
faith,  the  Gentiles  by  faith.  'The  Scripture' 
is  here  personified  as  having  divine  foresight, 
doubtless  because  it  is  conceived  of  as  being  the 
word,  and  til  ere  fore,  virtually,  the  intelligence 
of  God.  Compare  Rom.  4 :  3,  9, 17 ;  Jolin  7  :  38, 
•where  it  is  spoken  of  as  saying  that  which 
God  says  in  and  by  it.  The  verb  '  would  jus- 
tify '  is  in  the  present  tense  to  denote  the  rule 
of  action  fixed  in  the  mind  of  God  and  fol- 
lowed by  him.  And  the  words  'by  faith  '  are 
emphatic,  containing  the  jirincipal  thought  of 
the  participial  clause.  Preached  before  the 
gospel  unto  Abraham.  See  Revised  Ver- 
sion. Of  course,  it  was  God,  whose  words 
were  subsequently  recorded  and  are  preserved 
in  Scripture,  who  did  this.  In  the  personifi- 
cation, the  Scripture  is  siinply  said  to  do  what 
God,  the  Supreme  Author  of  it,  really  did. 
Saying,  In  thee  shall  all  (the)  nations  be 
blessed.  "That  promise  was  an  evangel  be- 
fore the  evangel."  (Sieffert.)  It  is  to  be  found 
in  Gen.  12:3,  according  to  the.Septuagint, 
though  the  apostle  has  substituted  'all  the 
nations'  for  'all  the  families  of  the  earth.' 
In  Gen.  18:  18  the  same  promise  is  repeated 
■with  reference  to  Abraham:  "And  all  the 
nations  of  the  earth  shall  be  blessed  in  him." 
The  precise  sense  of  'in  thee'  cannot  be  easily 
fixed.  Lightfoot  says:  "'In  thee,'  as  their 
spiritual  father"  ;  but  we  ask,  In  what  sense 
is  Abraham  the  spiritual  father  of  believing 
Gentiles?  Eilicott  says  a  little  more:  "'In 
thee'  as  the  spiritual  father  of  all  the  faithful, 
— the  preposition  with  its  usual  force  specify- 
ing Abraham  as  the  .^uhstratmn,  foundntion, 
on  which,  and  in  which,   the  blessing  rests. 


Compare  1  Cor.  7  :  14."  But  this  seems  to  put 
Abraham  very  nearly'  in  the  place  which  Paul 
everywhere  else  a.ssigns  to  Chri.st.  Sieffert 
remarks:  "  '  In  thee,'  that  is,  in  this  fact,  that 
thou  art  blessed,  is  contained  (as  a  conse- 
quence) the  being  blessed  of  all  the  heathen, 
in  so  far,  namely,  as  all  the  heathen  were 
to  attain  through  faith  to  justification  and 
through  justification  to  the  reception  of  the 
Holy  Spirit,  but  in  the  blessing  of  Abraham, 
the  father  of  all  believers  (Rom.  4),  the  connec- 
tion of  faith  and  justification  was  revealed 
and  established  for  all  future  time."  This 
is  better.  Jowett  thinks  that  'in  thee'  is  equiv- 
alent to  "in  thee  as  their  type,"  or  "in  thy 
faith,"  adding  that  "the  general  meaning  is 
as  follows:  It  was  not  a  mere  accident  that  it 
was  said,  'In  thee  shall  all  the  Gentiles  be 
blessed ' ;  but  because  Abraham  was  justified 
by  faith,  as  the  Gentiles  were  to  be  justified 
by  faith."  It  may  then  be  sufficient  to  say 
that  Abraham  was  the  primary  and  palmary 
example  of  justification  by  faith,  in  whom 
were  made  known  to  mankind  the  principle 
I  and  condition  on  which  all  men  in  subsequent 
'  ages  were  to  find  acceptance  with  God.  There- 
I  fore  all  who  resemble  him  in  faith  are  called 
his  sons,  and  their  justification  is  conceived  of 
!  as  but  a  repetition  or  amplification  of  his. 
!  There  does  not  appear  to  be  any  explicit  ref- 
erence to  Christ  in  the  word  'thee'  ;  that  ref- 
erence is  to  be  found  in  the  added  words  of 
ver.  16,  "thy  seed." 

9.  So  then  they  which  (thai)  be  of  faith 
are  blessed  with  faithful  Abraham.  Here, 
by  way  of  general  conclusion,  Paul  affirms 
that  believers  are  blessed  with  the  believing 
Abraham.  'With  Abraham'  the  apostle  now 
writes,  not  'in  him'  ;  by  which  the  joint  par- 
ticipation in  the  blessing  of  God  on  the  same 
terms  is  simply  and  strongly  affirmed.  The 
spiritual  attitude  toward  God  which  was  ac- 
ceptable in  the  case  of  Abraham  is  acceptable 
in  every  man,  whether  Jew  or  Gentile.  Com- 
pare Rom.  4:  23. 

Paul  has  now  appealed,  (a)  to  the  early  ex- 


C:i.  III.] 


GALATIANS. 


41 


10  For  as  many  as  are  of  the  works  of  the  law  are 
under  the  curse:  for  it  is  written,  Cursed  «•  every  one 
that  couiiiiuoih  not  in  ;ill  thiugs  which  are  written  iu 
the  book  of  the  law  to  do  Iheui. 


10  are  blessed  with  the  faithful  Abraham.  For  as  many 
as  are  of  i  the  works  of  the  law  are  under  a  curse  : 
lor  it  is  written,  Cursed  is  every  one  who  coutinuelh 
not  in  all  things  that  arc  written  iu  the  book  of  the 


1  Or,  works  of  law. 


])erience  which  the  Gahitiaiis  eiijoj'ed  of  the 
Holy  Spirit's  wurk  in  their  hearts,  (6)  to  the 
great  sufferings  wliich  they  had  been  enabled 
to  bear  for  Christ's  sake,  and  (c)  to  the  extra- 
ordinary spiritual  gifts  which  tliey  had  re- 
ceived—all coming  to  them  througii  faith  in 
Christ,  without  the  performance  of  legal 
works,— as  proof  that  not  such  works,  but 
rather  faith,  is  the  condition  of  acceptance 
with  God.  Tills  truth  he  has  also  contirmed 
by  showing  through  the  testimony  of  Script- 
ure (n)  that  Abraham  was  justified  by  faith, 
and  (6)  that  all  the  nations  are  to  be  partakers 
of  the  grace  of  God  on  the  same  terms  with 
him.  His  next  step  is  to  prove  from  the  Holy 
Scriptures  : 

3.  That  No  Sinner  can  be  Justified 
AND  Blessed  by  God  on  the  Ground  of 
hisObediencetothe  Law.  (10-12.) — Light- 
ft)0t's  summary  or  paraphrase  is  excellent: 
"Having  shown  by  positive  proof  that  justifi- 
cation is  of  faith,  he  strengthens  his  position 
by  the  negative  argument  derived  from  the 
impossibility  of  maintaining  its  opposite,  jus- 
tification by  law.  This  negative  argument  is 
twofold:  First,  it  is  impossible  to  fulfill  the 
requirements  of  the  law,  and  the  non-fulfill- 
ment lays  us  under  a  curse  (ver.  lo) ;  secondly, 
supposing  the  fulfillment  possible,  still  the 
spirit  of  the  law  is  antagonistic  to  faith,  which 
is  elsewhere  spoken  of  as  the  source  of  life, 
(ver.  11, 12-)"  Ctmipare  the  analysis  of  Hackett 
before  the  notes  on  ver.  1. 

10.  For  as  many  as  are  of  the  works  of 
the  law  are  under  the  («)  curse.  This  is 
introduced  by  'for,'  because  it  is  meant  to  be 
a  confirmation  of  the  conclusion  just  stated, 
that  men  are  justified  through  faith.  The 
general  premise  admitted  by  all  Christians 
was  that  men  may  be  justified.  The  special 
premise  here  assumed  is  that  this  must  be 
effected  in  one  of  two  opposite  ways,  through 
faith  or  through  obedience  to  law.  Having 
produced  evidence  from  the  experience  of  the 
Galatian  believers,  and  from  the  word  of  God, 
that  men  have  been  from  of  old  until  now 
justified  through  faith,  he  confirms  his  posi- 
tion that  this  is  the  way,  and  indeed  the  only 


way,  by  showing  from  the  same  divine  word 
that  they  cannot  be  justified  by  obedience  to 
the  law.  Compare  Rom.  4  :  15.  By  those  who 
'are  of  works  of  law'  are  meant  those  "  whose 
character  is  founded  on  worUs  of  law."  Their 
spirit  is  the  legal  spirit,  a  spirit  which  is  fos- 
tered by  legal  observances  when  these  are 
looked  upon  as  the  ground  of  acceptance  with 
God.  The  exact  shade  of  thought  intended 
here  is  probably  "those  who  depend  on  them 
for  justification."  (Boise.)  For  it  is  written. 
Cursed  is  every  one  that  coutiiiueth  not 
in  all  things  which  are  written  in  the 
book  of  the  law,  to  do  them.  See  Deut. 
27  :  26.  Quoted  freely  from  the  Septuagint 
which,  in  turn,  is  a  free  translation  of  the  He- 
brew. For  the  Hebrew  reads:  "Cursed  be 
he  that  confirmeth  not  the  words  of  this  law  to 
do  them  "  ;  the  Septuagint,  "  Cursed  be  every 
man  that  continueth  not  in  all  the  words  of 
this  law  to  do  them";  and  Paul,  as  above, 
inserts  the  words,  'in  the  book  of,'  and  substi- 
tutes'the  things  written  in'  for  'the  words 
of  But  these  changes  do  not  affect  the  sense 
of  the  passage.  They  merely  serve  to  bring 
out  more  distinctly  the  meaning  contained  in 
the  briefer  original.  The  word  'cursed'  sig- 
nifies "condemned  and  suffering  God's  just 
displeasure."  The  effect  of  that  condemna- 
tion was  not,  in  the  case  of  the  chosen  people, 
reserved  altogether  to  a  future  state.  It  often 
took  the  form  of  temporal  calamities.  Yet 
under  the  clearer  light  of  the  Saviour's  teach- 
ing we  learn  that  it  will  eventuate  in  eternal 
ruin.  The  final  clause,  '  to  do  them,'  describes 
the  way  in  which  one  must  'confirm'  or  'con- 
tinue in'  all  the  requirements  of  the  law,  in 
order  to  escape  condemnation.  Perfect  obe- 
dience, obedience  in  all  things,  is  demanded. 
Transgression  in  one  point  is  sin.  James  re- 
fers to  the  same  fact:  "For  whosoever  shall 
keep  the  whole  law,  and  yet  stumble  in  on& 
point,  he  is  become  guilty  of  all."  (2:10.)  Paul's 
statement,  then,  means  that  all  who  depend 
upon  works  of  the  law  for  justification  are 
c<indemned  ;  for  every  one  who  fails  to  obey 
that  law  perfectly  is  condemned,  and  every 
man  has  failed  and  will  fail  to  obey  it  thus.' 


42 


GALATIANS. 


[Ch.  III. 


11  But  that  no  man  is  justified  by  the  law  in  the 
sight  of  Ciod,  U  is  evident :  for,  The  just  shall  live  by 
faith. 

12  And  the  law  is  not  of  faith:  but,  The  man  that 
doeth  them  shall  live  in  ihem. 


11  law  to  do  them.     Now  that  no  man  is  justified  i  by 
the   law   in   the  sight  of  (iod,  is  evident:    for.  The 

12  righteous  shall   live  by  I'aith ;  and  the  law  is  not  of 
faith;  but.  He  that  doeth  them   shall  live  in  them. 


Hence  justification  bj'  legal  works  is  impossi- 
ble, and  as  many  as  rely  upon  them  for  it  are 
under  a  curse.  To  make  this  doubly  certain 
he  presents  the  matter  in  another  light,  as  fol- 
lows : 

11.     But  [now)  that  no  man  is  justified 
by  the  law  in  the  sight  of  God,  it  is  evi- 
dent:  for,  The  just  {righteous)  shall  live 
by  faith.     Compare  Rom.  1  :  17  ;  B  :  21,  seq.; 
Heb.  10:38.     The  cogency  of  this  reasoning 
depends  on  the  assumption  tliat  justification  by 
legal  works  cannot  blend  with  or  be  co-ordi- 
nate with  justification  by  faith.     The  methods 
diflTer  radically  ;  one  excludes  the  other.   And 
this  is  the  more  evident  after  what  is  said  in 
the  preceding  verse,  which  really  shows  that 
the  only  persons  to  be  justified   are  sinners. 
'  By  the  law  '  might  be  rendered  '  in  the  law,' 
that  is,  in  its  sphere  and  domain,  where  it  de- 
termines the   standing   of   every  one.     'The 
righteous  shall  live  by  faith.'     SeeHab.  2: 4. 
Another  rendering  which  is  adopted  by  many 
scholars,  connects  'faith'  with  the  adjective 
'righteous'   instead  of  the  verb  'shall  live,' 
thus:   'He,   who  is  righteous  by   faith,  shall 
live.'     This  rendering  suits  the  argutiient  of 
Paul  better  than  the  ordinary  one.  but  it  is 
not  so  natural   a  translation  of  the  original 
text.     For  that  appears  to  mean  :  '  The  right- 
eous man  will  live  through  his  steadfast  trust' 
(in   God).       "The   word    rendered    'faith'," 
says  Cook,  in  the  "Bible  Commentary,"  " has 
the  fundamental  sense  of  steadfastness,  hence 
trustworthiness,  faithfulness  in  the  discharge  of 
all  duties,  especially  of  promises;  as  a  personal 
quality,  truth  in  deed  and  word,  and  in  man's 
relation  to  God,  firm  belief  and  reliance  on  the 
divine  promise,  the  special  sense  in  this  pas- 
sage ;  whatever  may  betide  others  who   "will 
not  believe"   (Hab.  i:d),  the  righteous  who  be- 
lieves and  trusts  will  live.     Tliat  the  word  is 
properly  rendered   'faith,'  taken  in  the  full, 
true  sense  of  trustful  faith,  is  clear  from  the 
usage  of  the  word  in  the  palmary  text:  "And 
he  believed  the  Lord,  and  he  counted  it  to  him 
for  righteousness."     (Geu.isie.)     That  such  re- 


liance or  faith  is  meant  in  our  passage  is  evi- 
dent; it  is  deniiinded  by  a  clause  in  the  pre- 
ceding verse :    "  wait  for  it."       (Hab.  2:3.) 

And  the  law  is  not  of  faith.     That  is,  ac- 
cording to  the  apostle,  faith  is  not  the  working 
principle  of  the  law,  the  idea  from  which  it 
proceeds  and  upon  which  it  depends  for  its  efii- 
cac3'.     Compare  Rom.  10  :  5.     But,  the  man 
that  doeth  (or,  hath  done)  them  shall  live 
in  them.     An  abbreviated  quotation  of  Lev. 
18:5:   "  Ye  shall  keep  my   statutes,  and  my 
judgments,  which  if  a  mtin  do,  he  shall  live  in 
them."     Hence  obedience  is  the  condition  of 
true  life  under  the  law.  Doing,  not  believing, 
is  the  central  idea  of  the   legal   system.     Hft 
that  has  done  what  the  law  requires  shall  have 
life  in  and  by    the  works  which  he  has  per- 
formed.    By  epitomizing  the  words  of  Levi- 
ticus so  freely,  Paul  shows  that  he  believed  the 
Galatians  to  be  familiar  with  this  part  of  the 
Old   Testament.     It  is  possible   that  he  had 
himself  used  it  for  a  similar  pur|iose  when 
with  them,  and  equally   jxtssible  that  it  was 
frequently  used  by  the  Judaizing  teachers  who 
hiid  come  among  them  since  his  last  visit.     To 
infer  from  the  apostle's  free  manner  of  citing 
the  Old  Testament  in  this  instance  that  the 
Galatians  were  known  by  him  to  be  well  ac- 
quainted with  the  entire  Old  Testament  would 
be  going  too  far;  yet  a  similar  usage  meets  us 
in  the  Epistle  to  the  Romans,  and  it  is  per- 
fectly safe  to  conclude  that  he  was  in  the  habit 
of    appealing  to  the    Old   Testament  in    his 
preaching,  and  that  the  churches  founded  by 
him,  as  well  as  those  founded  by  the  apostles 
of  the  circumcision,  were  taught  to  search  the 
Scriptures  to  see  'whether  these  things  were 
so.'     (Acts  17:11.)     A   good  cxamplc   for  all  to 
follow!  No  part  of  the  Bible  has  become  an- 
tiquated and  useless,  and  no  class  of  men  is 
excused  from  the  direct  examination  of  the 
sacred   record.     It   was   given   to  the  people 
originally,  and  was  adapted  to  their  capacity. 
It  is  suited  to  them  now,  for  their  intelligence 
is  not  inferior  to  that  of  men  in  the  apostolic  age. 
Having  shown  that  all  who  rely  upon  legal 


Ch.  III.] 


GALATIANS. 


43 


i:j  Christ  hath  redeemed  us  from  the  curse  of  the 
law,  being  luaile  a  curse  for  us;  for  it  is  written,  Cursed 
is  every  one  tliat  liangeih  on  a  tree: 

H  That  ihe  tiks>inf;  of  Abraliani  might  come  on  the 
Geuliles  through  .le.siis  Christ;  that  we  might  receive 
the  promise  of  the  spirit  through  laith. 


13  Christ  redeemed  us  from  the  curse  of  the  law,  having 
become  a  curse  for  us:  for  it  is  written,  (.'ursed  is 

14  every  one  that  hangcth  on  a  tree:  that  upon  the 
lieiitilcs  might  come  the  blessing  of  Abraham  in 
Christ  Jesus;  tliai  we  might  receive  the  promise  of 
the  Spirit  through  faith. 


works  for  justification  before  God  are  under 
a  curse,  the  apostle  now  explains  how  it  is — 

4.  That  some  through  the  Exercise 
OF  Faith  have  beex  Delivered  from 
THAT  Curse.     (13,  14.) 

13.  Christ  hath  retleemed  us  from  the 
curse  of  the  law,  being  made  (having  be- 
come) a  curse  for  us.  Tlie  sense  would  be 
truly  expressed  if  the  last  clause  were  trans- 
lated '  by  becoming  a  curse  for  us.'  For  the 
participle  shows  how  the  redemption  was  ef- 
fected, ratlier  than  something  which  preceded 
that  redemption.  And  the  word  'redeemed' 
signifies,  literally,  'bought  out  from,'  in  this 
case  from  the  curse  or  condemnation  of  the 
violated  law.  It  is  most  frequently  applied  to 
the  act  of  ransoming  one  from  .slaverj'.  The 
particular  way  in  which  'Clirist  hath  re- 
deemed us,'  by  becoming  a  curse  for  us,  is 
explained  b^'  the  following  quotation.  And 
the  sense  in  which  he  became  a  curse  for  us  is 
explained  in  some  measure  by  the  apostle's 
language  in  2  Cor.  5:21:  "Him  who  knew 
no  sin  he  made  to  be  sin  in  our  behalf,  tliat  we 
might  become  the  righteousness  of  God  in 
him."  He  suffered  death,  as  though  he  were 
a  sinner,  in  behalf  of  those  who  were  sinners. 
He  bore  the  punishment  due  to  them  for  their 
sins.  The  noun  'curse'  is  more  forcible  than 
the  adjective  'cursed.'  Besides,  in  the  Jewish 
ritual  "the  victim  is  regarded  as  bearing  the 
sins  of  those  for  wiiom  atonement  is  made. 
The  curse  is  transferred  from  them  to  it.  It 
becomes  in  a  certain  sense  the  impersonation 
of  the  sin  and  of  the  curse.  This  idea  is  very 
prominent  in  the  scapegoat."  (Lightfoot. ) 
For  it  is  written — or,  'because  it  has  been 
written.'  That  is  to  say,  in  the  Sacred  Script- 
ures. When  this  formula  is  used  in  the  New 
Testament  it  always  refers  to  something  which 
stands  written  in  the  Old  Testament.  So  high 
was  the  character  of  that  volume,  so  abso- 
lutely unique  its  position  and  authority,  that 
it  alone  was  suggested  when  anything  was 
spoken  of  as  written,  unless  some  qualifying 
statement  was  added.  Cursed  is  every  one 
that  han<i;eth  on  a  tree.  This  expression  is 
taken   from   the  Septuagint  of  Deut.  21  :  23, 


with  an  omission  of  the  words  'by  God,'  thus: 
"For  every  one  hanged  upon  a  tree  is  cursed 
by  God."  The  Hebrew  of  Deut.  21  :  22,  23,  is 
thus  translated"  in  the  Revised  Version  :  "And 
if  a  man  have  committed  a  sin  worthy  of 
death,  and  he  be  put  to  death,  and  thou  hang 
him  on  a  tree;  his  body  shall  not  remain  all 
night  upon  the  tree,  but  tliou  shalt  bury  him 
the  same  day  :  for  he  that  is  hanged  is  accursed 
by  God."  Hanging  was  a  public  exposure 
after  death  in  the  case  of  great  crimiiuils, 
which  added  to  the  ignominy  and  shame  of 
their  punishment.  Jesus  Christ,  then,  suf- 
fered death  in  a  form  prescribed  for  the  worst 
criminals,  and  was  treated  after  a  manner 
which  signified  that  the  curse  of  God  rested 
on  him.  His  body  was  not  allowed  to  remain 
upon  the  cross  over  night,  but  was  treated  as 
something  accursed.  The  clause  is  a  paren- 
thesis, and  the  next  verse  is  to  be  connected 
with  the  first  part  of  this;  namely,  'Christ 
redeemed  us  from  the  curse  of  the  law  by  be- 
coming a  curse  for  us.' 

14.  That  the  blessing  of  Abraham 
might  come  on  the  Gentiles  through 
(in)  Jesus  Christ.  Tliat  blessing,  as  before 
shown,  was  obtained  through  faith,  and  not 
by  obedience  to  the  law— a  thought  which 
was  now  burnt  into  the  minds  of  the  Gala- 
tians.  That  we  might  receive  the  prom- 
ise of  the  Spirit  through  faith.  The  'we' 
is  here  comprehensive  of  all,  whether  Jews  or 
Gentiles,  who  have  true  faith  in  Christ.  For 
this  blessing,  the  fulfillment  of  the  promise  of 
the  Holy  Spirit,  or  the  promised  Spirit,  was 
bestowed  on  believing  Gentiles  as  well  as  be- 
lieving Jews,  and  it  is  scarcely  natural  to  .sup- 
pose that  the  apo.stle  here  thinks  of  Jews  only, 
especially  as  he  began  his  argument  with  the 
Galatians  by  appealing  to  the  Spirit's  work 
in  them,  when  and  after  they  believed.  "The 
Holy  Spirit  is  the  divine  power  of  that  life  in 
which  the  blessing  promised  to  Abraham  con- 
sists; he  founds  it,  regulates  its  development, 
and  pledges  its  completion ;  therefore  he  is 
called  the  Spirit  of  life.  (Rom.8-2.)"  (Sief- 
fert. )  'Through  faith'— faith  is  the  organ  by 
which  the    Spirit   is   received.      From    these 


44 


GALATIANS. 


[Ch.  III. 


15  Brethren,  I  speak  after  the  manner  of  men; 
Th.iuyh  it  he  but  a  man's  covenant,  yet  ij'  it  be  con- 
Uriuea,  no  man  Uisannulleth,  or  addeth  thereto. 

Hi  Now  to  Abraham  and  his  seed  were  the  promises 
made,  lie  saith  not,  And  to  seeds,  as  of  many  ;  but  as 
of  one,  And  to  thy  seed,  which  is  Christ. 


15  Brethren,  I  speak  after  the  manner  of  men : 
Though  it  be  but  a  man's  covenant,  yet.  when  it  bath 
been   confirmed,  no   one   maketii  it  void,  or  addeth 

16  thereto.  Now  to  Abraham  were  the  promises  sijuken, 
and  to  his  seed.  He  saith  not.  And  to  seeiis,  as  (.1 
many;   but  as  of  one.  And   to   thy   seed,  which   is 


verses  (13,  14)  it  appears  that  Paul  regarded 
the  viciirious  death  of  Christ  as  necessary,  in 
order  t<»  the  fultillmentof  the  promise  to  A  bra- 
hatn.  Human  salvation  depends  upon  the  death 
of  the  lledeemer  as  a  propitiatory  sacrifice,  and 
has  always  depended  on  that  death. 

Paul  next  proceeds  to  show — 

5.  That  the  Promise  to  Abraham  Can- 
not HAVE  BEEN  Annulled  or  Changed  by 
THE  Law  WHICH  WAS  Given  Long  After- 
ward.   (15-18.)    Compare  Kom.  4  :  13,  14,  16. 

15.  Brethren,  I  speak  after  the  manner 
of  men.  Observe  the  cordial  address,  'breth- 
ren.' The  feelings  of  love  and  kindness  are 
deep  iti  the  apostle's  hetirt,  and  they  now  find 
expression.  '  After  the  manner  of  men  ' — that 
is  to  say,  '  I  am  about  to  use  an  illustration 
from  man's  way  of  dealing  with  man.' 
Though  it  be  but  a  man's  covenant,  yet 
if  it  be  confirmed,  no  man  disannulleth, 
or  addeth  tliereto.  There  seems  to  be  no 
absolute  necessity  for  the  insertion  of  'but' 
in  the  first  clause,  and  therefore,  as  it  repre- 
sents no  word  in  the  original,  it  may  be 
better  to  omit  it,  thus:  'A  covenant  which 
has  been  ratified,  though  a  man's,  yet  no  one 
sets  aside  or  adds  to  it.'  The  word  'man's'  is 
emphatic,  in  contrast  with  the  word  'God's,' 
understood.  That  is,  when  a  contract  between 
different  men  is  once  ratified  or  confirmed,  it 
ctmnot  be  changed  by  setting  it  tiside  alto- 
gether, or  by  adding  new  stipulations.  It  is 
fixed  and  sacred. 

16.  Now  to  Abraham  and  his  seed 
Avere  the  promises  made.  See  Revised 
Version  and  Gen.  13:15;  22:17,  18.  It 
is  the  words  'and  his  seed'  which  Paul 
uses  in  the  following  exposition.  His  ar- 
gument has  been  freely  criticised  as  Rab- 
binical, and  by  Baur  as  "  plainly  arbitrary 
and  incorrect."  But  it  is  our  duty  to  hesitate 
l(mg  before  charging  the  apostle  with  unsound 
interpretation  or  doctrine.  Very  likely  his 
tliought  is  deeper  than  we  perceive,  and  wor- 
thy of  admiration,  rather  than  of  contempt. 
Certainly  he  was  correct  in  looking  upon  these 
promises  as  having  more  reference  to  the  seed 
of  Abraham  than  to  Abraham  himself.     Let 


his  exposition  then  receive  close  attention,  and 
just,  if  nut  generous,  treatment! 

He  saith  not.  And  to  seeds,  as  of  many  ; 
but  as  of  one.  And  to  thy  seed,  which  is 
Christ.  On  this  verse  Dr.  Hackett  sa^'s: 
"The  apostle  does  not  refer  here  to  any  par- 
ticular passage  in  the  Old  Testament  which 
contains  these  words  .  .  .  ;  but  avails  himself 
of  this  compendious  mode  of  speaking  as  a 
convenient  formula  for  summing  up  the  entire 
teaching  of  the  Scriptures  on  this  subject.  It 
will  be  noticed  that  the  singular  and  the  plu- 
ral differ  in  this,  tiiat  'seed'  {anipixa)  denotes  a 
unity  of  genus  or  class  with  a  plurality  of 
parts  (as,  for  example,  the  wheat  is  one, 
though  the  kernels,  are  many),  and  'seeds' 
(o-irep/aaTa)  a  plurality  of  classes,  as  wheat,  bar- 
ley, rye.  Compare  'seed'  i]^"^])  in  1  Sam.  8: 
15.  It  is,  therefore,  as  if  Paul  had  said: 
"Search  the  Scriptures  from  Genesis  to  Mal- 
achi ;  the  promises  all  run  in  one  strain;  they 
make  no  mention  of  a  plurality  of  seeds,  such 
as  a  natural  and  spiritual  seed,  at  the  same 
time;  they  spetik  of  a  single  seed  only,  the 
believing  race,  those  who  are  like  Abraham  in 
his  faith  (see  Rom.  4  :  12),  whether  Jews  or 
Gentiles;  and  as  this  restriction  of  the  lan- 
guage to  the  one  seed  limits  and  exhausts  the 
promises  as  to  any  share  in  the  blessings  of 
Abraham's  justification,  there  are  no  promises 
of  this  nature  for  other  seeds,  such  as  Abra- 
ham's natural  descendants,  merely  as  such,  or 
Jews  by  adoption,  in  virtue  of  their  submis- 
sion  to  Jewish  rites."     It  may  be  observed: 

(1)  That  the  promises  made  to  Abraham  were 
made  also  to  his  spiritual  'seed,'  the  collective 
noun  denoting  one  body  of  posterity,  not  sev- 
eral bodies.     Compare  ver.    7,   9,   14,   above. 

(2)  That  Christ  was  the  glory  of  Abraham's 
seed,  the  One  whose  trust  in  God  was  absolute, 
and  in  whom  pre-eminently  all  the  nations 
were  to  be  blessed.  (3)  That  Christ  is  the  uni- 
fying power  in  all  true  believers.  In  him 
they  are  'one'  person'  («'«).  See  ver.  28.  In- 
deed, it  has  been  said  that  Paul  was  fully  jus- 
tified in  regarding  all  the  promises  as  made  to 
Christ,  because  Christ  was  the  principle  of 
spiritual  life  in  Abraham  and  in  all  who,  like 


Ch.  III.] 


GALATIANS. 


45 


17  And   this   I   say,  thai  the  covenant,  that  was  con-  j  17  Christ.    Now  this  I  say;  A  covenant  confirmed  be- 
firuieil  lieforu  of  (iod  in  Christ,  the  law,  which  was  lour  lorchand  by  Uod,  the  law,  which  came  four  hundred 

hundred  and  thirty  years  alter,  cannot  dibauuul,  that  and   thirty  years  after,  doth  not  disannul,  so  as  to 

it  should  make  the  promise  of  none  etteet.  | 


him,  believe.  To  Christ,  dwelling  by  liis 
Spirit  in  the  faithful  of  every  age,  were  the 
promises  really  made.  Compare  the  notes  of 
Ellicoit,  Lightfoot,  Cook,  Beet,  oi]  this  pas- 
sage; also  Balentiiie  in  "  Bibliotheca  Sacra," 
188o,  page  508,  and  on  the  other  side  of  the 
question  Bauer,  Meyer,  and  others.  Tiie  argu- 
ment of  tile  apostle  is  not  without  difficulty, 
but  there  is  no  ground  for  the  charge  that  it  is 
fallacious.  Much  rather  should  we  suppose 
that  it  rests  upon  a  deeper  view  of  the  unity  of 
believers  with  Christ  than  is  cominonly  enter- 
tained. To  this  fact  Paul  often  refers  in  lan- 
guage of  startling  force. 

17.  Now  this  I  say— in  other  words,  '  This 
is  my  meaning,  the  principal  thought  which  I 
have  to  express  in  connection  with  my  remark 
concerning  a  man's  covenant.'  The  conjunc- 
tion '  now'  (6ej  is  resumptive;  for  the  apostle's 
argument  had  been  interruiited  momentarily 
by  the  explanation  of  'his  seed,'  in  ver.  16. 
The  covenant  that  was  coiifirined  before 
of  (by)  fciod  in  Christ,  the  law,  which  was 
(came)  four  hundred  and  thirty  years 
after,  cannot  disannul  (or,  annul)  that  it 
should  make  the  promise  of  none  effect 
— that  is,  if  human  covenants  once  ratified  are 
sacred  and  cannot  be  abrogated  or  essentially 
modified  afterward,  much  less  can  the  law, 
which  was  given  long  after  the  covenant  had 
been  established  by  God  himself  with  Abra- 
ham, annul  the  promise  contained  in  that 
covenant.  Whatever  else  may  have  been  the 
design  of  the  law,  it  cannot  have  been  in- 
tended to  set  aside,  or  to  modify  by  new 
terms,  the  promise  of  justification  through 
faith.  "The  gifts  and  the  calling  of  God  are 
without  repentance."     (Rom.  ii  :  29.) 

But  though  the  bearing  of  this  verse  on 
Paul's  argument  is  very  clear,  objection  has 
been  made  to  it  as  containing  an  erroneous 
chronological  statement.  For  the  words, 
'which  came  four  hundred  and  thirty  years 
after,'  are  said  to  imply  that  the  whole  period, 
from  the  first  giving  of  the  promise  to  Abra- 
ham to  the  giving  of  the  law,  was  only  four 
hundred  and  thirtj'  years ;  while  Exod.  12  :  40, 
41,  where,  and  where  onlj'  the  same  period  is 
mentioned,  shows  that  the  sojourn  of  the  Is- 


raelites in  Egypt  was  four  hundred  and  thirty 
years.  Compare  the  language  of  Stephen  in 
Acts  7  :  t),  and  Hackett's  note  on  the  same. 
The  sojourn  in  Egypt  is  there  spoken  of  in 
round  numbers  as  tour  hundred  years.  But, 
according  to  tlae  best  computation,  two  hun- 
dred and  fifteen  years  elapsed  between  the 
time  when  the  promise  was  first  given  and  the 
time  when  Jacob  and  his  sons  went  down  into 
Egypt  at  the  invitation  of  Joseph  ;  so  that  the 
law  came  more  than  six  hundred  years  after 
the  promise.  What  shall  be  said  of  this  dis- 
crepancy ?  This,  in  the  first  place,  that  Paul's 
reasoning  is  not  affected  in  the  slightest  de- 
gree by  the  length  of  the  period.  The  law 
was  given  long  after  the  promise — whether  four 
hundred  and  thirty-  years  or  six  hundred  and 
forty-five  j'ears,  more  or  less,  is  of  no  conse- 
quence. It  was  enough  for  him  to  refer  to  the 
period  in  such  terms  as  would  bring  it  dis- 
tinctly before  the  minds  of  his  readers.  He 
is  not  fixing  points  of  chronology,  but  recall- 
ing a  well-known  period.     Accordingly — 

1.  Paul  may  have  followed  the  Septuagint, 
which  contains  an  addition  to  the  Hebrew 
text  of  Exod.  12  :  40,  making  it  read,  'in  the 
land  of  Eg3'pt  and  in  the  land  of  Cajianii,' 
and  may  have  done  this  because  the  Greek 
version  was  suflSciently  accurate  for  his  jnir- 
pose  and  was  generall3'  used  by  the  Galatians. 
His  object  was  not  to  teach  them  Biblical 
chronology,  but  to  remind  them  of  the  fact 
that  the  law  was  given  long  after  the  promise, 
and  could  not  be  supposed  to  destroy  or  change 
the  latter. 

2.  He  may  have  followed  the  Hebrew  text, 
making  the  dose,  instead  of  the  beginning  of 
the  patriarchal  age,  the  starting  point  in  his 
reckoning;  for  the  promise  was  repeated  to 
Isaac  and  Jacob,  and  was,  therefore,  contem- 
poraneous with  the  whole  patriarchal  period. 
With  this  would  agree  the  plural,  'promises,' 
in  ver.  16,  if  this  plural  relates  to  a  repeti- 
tion of  essentially  the  same  promise,  which  is 
certainly  probable. 

3.  He  may  have  followed  the  Septuagint 
Version,  because  it  was  correct  in  sense.  In 
support  of  this  view,  which  limits  the  actual 
sojourn  of   Israel  in   Egypt  to  two  hundred 


46 


GALATIANS. 


[Ch.  IIL 


18  Fur  if  the  inheritance  be  of  the  law,  it  is  no  more 
of  promise:  but  Goa  gave  U  to  Abraiiam  by  promise, 
la  Wherefore   then   i,erceth  the   law?    It  was  added 


iind  fifteen  years,  appeal  is  made  to  Exod. 
0:20  and  Num.  2(3:59;  for,  according  to 
these  passages,  "  Amram,  grandson  of  Levi, 
marries  liis  father's  sister,  Jochebed."  And, 
as  it  appears  probable  by  a  comparison  of 
dates  that  Levi  was  born  when  Jacob  was 
about  eight3'-seven,  Levi  would  have  been 
forty-three  when  he  came  into  Egypt;  there 
he  lives  ninety-four  years.  (Kxod. 6:i6.j  As- 
suming, then,  that  Jochebed  was  born  in  the 
last  j^ear  of  Levi's  life, — which  is  by  no  means 
probable, — she  must  have  befen  at  least  two 
hundred  and  fifty-six  years  old  when  Moses 
was  born,  if  the  sojourn  in  Egypt  be  four 
hundred  and  thirty  years."  (Eilicott. )  If 
there  are  no  missing  links  in  the  genealogy 
of  Exod.  6  :  20  and  of  Num.  26  :  59,  the  so- 
journ of  the  Israelites  in  Egypt  could  not 
liave  lasted  more  than  about  two  hundred  and 
fifteen  years  But  the  most  obvious  interpre- 
tation of  a  genealogical  table  is  not  always 
trustworthy;  for  unimportant  names  are  fre- 
quently omitted  from  such  a  table.  On  the 
whole,  then,  either  the  first  or  the  second 
explanation  is  preferable  to  the  third  ;  but  in 
no  case  can  the  truthfulness  of  Paul's  hm- 
guiige  be  impeached. 

'  18.  For  if  the  inheritance  be  (is)  of  the 
laAV,  it  is  no  more  of  promise  :  but  God 
gave  {linth  given)  it  to  Abraham  by  prom- 
ise. 'For'  makes  this  confirmatory  of  the 
preceding  words,  'so  as  to  make  the  promise 
of  none  effect.'  It  would  be  better,  perhaps, 
in  this  instance,  to  insert  no  article  before  the 
word  'law'  :  'If  the  inlieritance  is  of  law,  it 
is  no  more  of  promise,'  as  it  was  before  the 
law  was  given.  Yet  the  reference  may  be  to 
tlie  law  of  Moses.  '  Hath  given.'  The  orig- 
inal word  means  hath  freely  given.  Once 
more,  therefore,  the  apostle  insists  that  true 
heirship  is  a  free  gift.  It  cannot  be  earned 
by  obedience  to  the  law.  Justification  is  by 
grace  through  faith. 
Tlie  apostle  now  proceeds  to  point  out — 
0.  The  Ob.jkct  for  which  the  Law  was 
Givkn;  Namely,  to  Awaken  in  Men  a 
Consciousness  of  Sin,  and  thus  Lead 
them  to  Faith  in  Christ.  (3  :  19-24.) 
"But  if  the  law  have  no  value  as  a  means 


18  make  the  promise  of  none  efiect.    For  if  the  inherits 
auce  is  of  the  law,  it  is  no  more  of  promise  :  but  God 

19  halh  granted  it  to  Abraham  by  promise.    What  then 
is  the  law  V   it  was  adaed  because  of  irausgressions, 


of  enabling  us  to  establish  a  claim  to  the  Di- 
vine favor,  what  end,  the  objector  may  ask, 
was  it  designed  to  answer?  (3:i9.)  In  reply 
to  this  question,  the  apostle  explains  the  great 
object  of  the  law  to  be  to  prepare  men  for  the 
reception  of  the  gospel  by  awakening  them  to 
a  consciousness  of  their  sins  and  convincing 
them  of  their  need  of  the  deliverance  from 
guilt  and  condemnation,  which  the  redemp- 
tion of  Christ  atibrds.  (3:i0-22.)  We  may 
suppose  that  while  Paul  would  describe  this 
as  the  office  of  law  in  general,  and  one,  there- 
fore, which  it  is  adapted  still  to  perform  as  a 
means  of  bringing  men  to  Christ,  he  means  to 
affirm  it  here  more  especially  of  the  Mosaic 
Economy,  that  great  embodiment  of  the  legal 
principle  which  was  established  to  prepare  the 
way  for  another  and  better  system ;  and  then, 
as  to  its  outward  forms,  its  rites  and  symbols, 
was  destined  to  come  to  an  end.  (3:23-25.) 
Under  this  more  perfect  system  which  is  real- 
ized in  Christ,  those  who  wore  only  the  natural 
descendants  of  Abraham  become  by  faith  his 
spiritual  seed ;  those  who  were  servants,  groan- 
ing under  the  bondage  of  sin  and  the  law, 
become  free.  (3 :  26-29.)  Those  who  were  chil- 
dren in  a  state  of  minority  and  pupilage,  are 
advanced  to  tiie  dignity  of  sons  and  heirs  of 
God,  and  receive  the  seal  of  their  adoption  as 
such  in  the  presence  of  the  Spirit  of  God  in 
their  hearts.     (4:!-7.)"     (Hackett.) 

19.  Wherefore  then  serveth  the  law? 
— that  is  to  say.  What  is  the  object  of  the  laiv  ? 
The  same  meaning  would  be  gained  by  trans- 
lating the  question,  '  Why  then  the  law?  '  If 
men  cannot  be  justified  by  means  of  it,  what 
good  end  does  it  serve,  or  why  was  it  given? 
The  question  which  the  apostle  asks  is  one  that 
could  hardly  fail  to  arise  in  the  minds  of  the 
Galatians.  Having  been  taught  to  accept  the 
Old  Testament  as  a  divine  revelation,  and  the 
law  given  by  Moses  as  coming  really  from 
God,  it  was  impossible  for  them  to  believe 
that  it  had  no  holy  purpose  to  serve.  And  if 
their  teacher  had  now  proved  that  no  man 
could  be  saved  by  obedience  to  it,  they  would 
naturally  insist  upon  his  pointing  out  the 
reason  for  its  existence,  the  good  end  which 
it  was  meant  to  accomplish.     The  apostle  an- 


Ch.  III.] 


GALATIANS. 


47 


because  of  transgressions,  till  the  seed  should  come 
to  whom  the  promise  was  iiiude;  and  it  was  ordiiiuud 
by  angtls  in  the  hand  ot  a  mediator. 

20  Now  a  mediator  is  not  a  mediator  of  one,  but  God 
is  one.  • 


till  the  seed  should  come  to  whom  the  promise  hath 

been  made;  «»»</ (7  »•((.<  ordained  throuj^h  angels  by 

20  the  hand  of  a  mediator.    Isow  a  mediator  is  not  a 


swcrs :  It  was  added  because  of  {the) 
transgressions.  The  word  translated  'be- 
cause of  signifies,  primarily,  for  the  sake  of, 
and  it  is  best  to  retain  that  meaning  here. 
Thayer's  "Lexicon"  explains  the  phrase 
"for  tiie  sake  of  tran?gres.sions"  as  meaning, 
"  to  create  transgressions — that  is,  that  sins 
might  take  on  the  character  of  transgressions, 
and  tliereby  the  consciousness  of  sin  be  intensi- 
fied and  the  desire  for  redemption  aroused." 
This  interpretation  is  favored  by  the  language 
of  Paul  in  Rom.  5  :  20;  7  :  7-9,  and  by  his 
discussion  below.  See  ver.  22  and  24.  It  is 
the  office  of  the  law  to  awaken  in  men  the 
consciousness  of  sin,  in  order  that  thej'  may 
feel  the  need  of  a  Saviour;  for  such  is  the 
nature  of  sinful  men,  as  even  heathen  writers 
have  confessed,  that  they  are  provoked  by 
just  restraint,  and  are  sure  to  covet  what  is 
forbidden.  Hence,  conscious  transgression  is 
increased  by  a  clear  revelation  of  the  law 
which  it  breaks,  and  tlie  soul  is  made,  at  the 
same  time,  distinctly  aware  of  its  perverse 
self-will  and  inclination  to  wrong  doing.  It 
is,  then,  perf(>ctly  plain  that  actual  transgres- 
sion is  often  occasioned  by  law  ;  and  therefore 
the  pi-oximate  purpose  of  law  may  be  to  mul- 
tiply transgressions,  though,  in  case  of  the 
divine  law,  its  ultimate  purpose  is  certainly  to 
prepare  the  way  for  salvation  through  Christ. 
This  is  plainly  asserted  by  the  apostle  in  the 
sequel.  Till  the  seed  should  come  to 
whom  the  promise  was  (hath  been)  made 
(literally,  given).  According  to  ver.  16, 
'the  seed'  mu.st  be  Christ;  and  it  is  implied 
tliat  the  functions  of  the  law  were  to  become 
far  less  important  after  his  coming.  Indeed, 
the  ritual  parts  of  it  were  to  be  annulled  and 
the  moral  parts  assigned  to  their  true  place  in 
the  New  Economy.  Hence,  all  that  was  strictly 
dictinctive  in  the  law  of  Moses  was  to  pass 
away.  And  it  was  ordained  by  (thrnxgh) 
angels  in  (or,  />i/)  the  hand  of  a  mediator. 
Tlie  law  was  thus  given.  Bring  ordained, 
or,  having  been  ordained,  would  be  a  literal 
version  of  the  Greek,  but  less  readable  En- 
glish than  the  one  adopted  by  the  Revisers. 
"By  the    hand    of   a    mediator";    namely, 


Moses,  who  received  the  law  and  made  it 
known  to  the  people.  Thougii  nothing  is  said 
in  the  book  of  Exodus  concerning  the  minis- 
tration of  angels  at  the  giving  of  the  law, 
their  presence  is  referred  to  in  Deut.  33  :  2, 
and  their  service  in  Acts  7  :  53  and  Heb.  2  :  2. 
But  it  is  useless  to  conjecture  what  precisely 
their  service  was.  This  only  is  imjilied  by  the 
argument  here,  as  well  as  by  the  course  of 
thougiit  in  Heb.  2  :  2,  that  the  ministry  of 
angels  must  be  supposed  to  have  diminished, 
rather  than  to  have  increased  the  intrinsic 
grandeur  of  the  occasion  and  the  iinportance 
of  the  law.  A  direct  communication  from 
God  himself  would  have  served  to  enhance 
the  dignity  and  sacredne^^s  of  that  which  wtis 
communicated.  This  will  become  more  evi- 
dent from  our  study  of  the  next  verse. 

20.  Now  a  mediator  is  not  {a  mediator) 
of  one;  but  God  is  one.  This  language  is 
confessedly  dark.  A  great  truth  is  hinted, 
rather  than  fully  expressed.  'A  mediator' 
(for  the  definite  article  in  the  Greek  here 
marks  the  noun  as  generic),  it  is  said  in  the 
first  clause,  does  not  belong  to  one;  and  this 
implies  that  he  belongs  to  two,  and  that  a 
covenant  established  between  two,  through 
the  service  of  a  mediator,  must,  from  the 
nature  of  the  case,  depend  for  its  fulfillment 
upon  both.  Thus  was  it,  the  apostle  suggests, 
in  the  giving  of  the  law  through  Moses.  The 
blessing  of  it  was  conditioned  upon  its  being 
honored  by  the  people  as  well  as  by  God. 
'But  God  is  one,'  and  in  giving  the  promise 
he  acted  without  a  mediator,  and  made  the 
fulfillment  of  his  promise  independent  of 
human  works.  Saj's  Sieffert:  "The  thought 
of  ver.  20  in  its  historical  application  is  the 
following  :  The  law  is  inferior  to  the  i>roinise, 
because  the  mediator  of  it  does  not  belong  to 
God  alone,  but  to  him  and  the  people  of  Israel 
at  the  same  time,  and  this  can  only  mean 
what  was  intimated  in  ver.  15-18,  that  the 
law,  as  a  covenant  relation,  mediately  estab- 
lished between  God  and  the  people,  and  de- 
pending for  its  validity  ujion  the  conduct  of 
the  people,  can  only  represent  theconditicmed 
will  of  God,  but  cannot,  as  the  promise  given 


48 


GALATIANS. 


[Ch.  III. 


21  Is  Ihs  law  then  against  the  promises  of  God? 
God  forbid:  for  if  there  liad  been  a  law  given  which 
could  have  given  life,  verily  righteousness  should  have 
been  by  the  law. 

2>  But  the  f>cripture  hath  concluded  all  under  sin, 
that  the  promise  by  faith  of  Jesus  Christ  might  be 
given  to  them  tliat  believe. 

23  But  before  faiih  came,  we  were  kept  under  the 
law,  sliut  up  unto  the  faith  which  should  afterwards 
be  revealed. 


21  medinlor  of  one;  but  God  is  one.  Is  the  law  then 
against  the  promises  of  God?  God  forbid:  for  il 
there  had  been  a  law  given  which  could  make  alive, 
verily  righteousness  would   have   been  of  the  law. 

22  Howbeit  the  scripture  shut  up  all  tilings  under  sin, 
tliat  the  promise  by  faith  in  Jesus  Christ  might  be 
given  to  them  thai  believe. 

23  But  before  faitli  came,  we  were  kept  in  ward 
under  the  law,  shut  up  unto  the  faith  which  should 


directly  by  himself,  be  an  adequate  expres- 
sion of  his  absolute  will,  of  his  eternally  valid 
purpose  of  salvation."  ^ 

21.  Is  the  law  then  against  the  promises 
of  God?  God  forbid!  {Let  it  not  be!) 
The  connection  between  this  verse  and  the 
preceding  may  be  thus  stated:  "Having  shown 
that  the  law  is  inferior  to  the  promises,  must 
we  go  a  step  further  and  conclude  that  it 
works  again.st  them,  that  it  does  anything  to 
prevent  their  fulfillment  or  to  render  them 
less  necessary  to  human  salvation?  Let  such 
a  thought  never  enter  the  mind !  It  is  incred- 
ible. For,  in  the^i^-s^  place,  it  does  not  super- 
sede the  promise  and  render  its  fulfillment 
useless,  for  it  cannot  give  spiritual  life,  justifi- 
cation, peace  with  God.  (ver.  21.)  And,  in  the 
second  place,  it  prepares  men  for  the  grace 
which  was  promi.sed  through  Christ  by  awak- 
ening in  their  hearts  a  sense  of  sin,  and  lead- 
ing them  to  the  Saviour.  For  if  there  had 
been  a  law  given  which  could  have  given 
life  {make  alive),  verily  righteousness 
should  {would)  have  been  of  the  law.  In 
this  wjiy,  and  in  this  alone,  could  the  law  work 
against  the  fulfillment  of  the  promises.  But,  its 
before  proved,  it  has  no  power  to  deliver  men 
from  sin  and  death.  Its  purpose  is  far  humbler, 
though  exceedingly  important;  and  this  pur- 
posed work  of  the  law  the  apostle  at  once  pro- 
ceeds to  explain. 

22.  But  the  Scripture  hath  concluded 
{shut  up)  all  {things)  under  sin,  that  the 
pr>miseby  faith  of  (m)  Jesus  Christ  might 
be  given  to  them  that  believe.  By  'the 
Scripture    must  be  meant  the  Old  Testament, 


and  especially  the  law  which  it  reveals,  a  law 
which  shows  every  man  to  be  a  transgressor, 
havmg  the  guilt  of  sin  resting  upon  him.  The 
neuter,  rendered  'all  things,'  is  evidently  used 
for  the  sake  of  emphasis  in  place  of  "all  men." 
The  object  of  God  in  giving  the  law  was  to 
bring  men  to  a  clearer  and  more  pungent  con- 
sciousness of  sin,  by  making  it  take  the  form 
of  definite  transgressions.  In  other  words,  it 
was  to  make  them  understand  their  real  inner 
life,  their  alienation  from  himself,  and  their 
need  of  his  grace.  In  the  last  chiuse,  'the 
promise'  is  equivalent  to  the  fulfillment  of  the 
promise,  and  'by  faith  in  Jesus  Christ,'  to  on 
condition  of  faith  in  Jesus  Christ;  while  the 
special  importance  of  faith  is  shown  by  tlie 
double  reference  to  it  in  the  words,  'by  faith 
in  Jesus  Christ,'  and  in  the  final  expression, 
'to  them  that  believe.'  Looking  at  salvation 
from  the  human  side,  it  depends  not  upon 
works  of  obedience  to  the  law,  but  upon  faith 
in  Jesus  Christ,  the  Saviour  of  lost  men. 
Even  the  law  itself  was  intended  to  compel 
men  to  distrust  the  possibility  of  justification 
before  God  on  the  ground  of  obedience,  and 
to  trust  alone  in  the  mercy  of  God  through 
the  sacrifice  of  Jesus  Christ.  Thus  tlie  law  is 
not  'against  the  promises,'  but  subservient  to 
them. 

23.  But  before  faith  (or,  better,  the  faith) 
came,  we  were  kept  {kept  in  ward)  under 
the  law,  shut  up  unto  the  faith  which 
should  afterwards  be  revealed.  'The 
I  faith '  here  means  the  system  of  doctrine  of 
I  which  faith  is  a  distinguishing  feature— the 
faith  system.     Compare  Jude3:  "I  was  con- 


1  ]Srore  than  three  hundred  different  explanations  of 
the  thought  intended  by  this  verse  are  said  to  have 
been  given.  The  statement  seems  incredible,  but  human 
ingenuity  is  boundless.  In  the  last  edition  of  Meyer's 
"  Commentary,"  Sieffert  reduces  '  the  weightiest  mod- 
ern explanations'  to  three  classes:  1.  Those  which  find 
in  the  first  half  of  the  verse  a  tacit  reference  to  the 
Mosaic  Law,  and  a  proof  of  its  inferiority  to  the  prom- 
ise in  the  fact  that  a  Mediator  naturally  iiuplios  tivo 
parlies.    2.  Those  which  find  a  tacit  reference  to  the 


Mosaic  Law  in  the  first  clause,  with  a  proof  of  its  in- 
feriority to  the  promise  in  the  fact  that  a  mediator 
appertains,  not  to  one,  but  to  many.  Thus  Moses  acted 
for  the  whole  people.  3.  Those  which  are  too  capri- 
cious and  diverse  to  be  brought  under  any  one  point  of 
view. 

Under  each  of  these  heads  several  expositors  are 
named,,  and  the  special  features  of  their  interpretations 
criticised.  Sieffcrt's  explanation  belongs  to  the  first 
class. 


Ch.  IIL] 


.GALATIANS. 


4& 


24  Wherefore  the  law  was  our  schoolmaster  In  bring 
us  uiuo  Christ,  that  we  might  be  justified  by  i'aitli. 

'la  Hut  after  iliat  faith  is  come,  we  are  no  longer  under 
a  schoolmaster. 

•Hi  For  ye  are  all  the  children  of  God  by  faith  in 
Christ  Jesus. 


24  afterwards  be  revealed.    So  that  the  law  is  become 
our  tutor  to  bring  us  unto  Clirlst,  tliat  we  niiglit  be 

25  justified  by  faith.     But  now  that  faith  is  come,  we 
2G  are  no  longer  uuder  a  tutor.     Fur  ye  are  all  sous  of 


strained  to  write  unto  you  exhorting  you  to 
contend  earnestly  for  the  faith  which  was  de- 
livered once  for  all  to  the  saints,"  where  'the 
faitli '  CJinnot  easily  be  under.*tood  of  snhject- 
ive  trust  or  belief:  it  must  rather  signify  the 
Christian  truth  delivered  to  men  and  received 
by  faith.  For  a  believing  spirit  was  not  given 
once  for  all  to  the  saints;  it  was  the  gospel  to 
be  believed  which  was  thus  given.  So  here 
'  the  faith  which  should  afterwards  be  re- 
vealed' cannot  be  subjective  faith,  but  must 
be  the  gospel.  Compare  Acts  6:7;  Jude  3. 
The  pronoun  'we'  appears  to  represent  the 
Jewish  Christians  who,  before  the  gospel 
came,  ^jroclaiming  the  way  of  life  tlirough 
ftiith  in  Christ,  were  guarded  under  the  law, 
lest  they  might  escape  from  its  control.  'Shut 
up  unto  the  faith  about  to  be  revealed.'  In 
this  clause,  'the  faith'  evidently  means  what 
is  believed  by  Christians,  not  "the  form  in 
which  the  truth  is  subjectively  appropriated" 
(Weiss,  as  quoted  by  Tiiayer) — that  is,  in 
brief,  the  gospel  itself.  Says  Lightfoot:  "The 
use  of  .  .  .  faith  in  these  verses  (22,23,25)  links 
together  its  extreme  senses,  passing  from  the 
one  to  the  other:  1.  Faith,  the  subjective  state 
of  the  Christian;  2.  Tlie  faith,  the  gospel,  tlie 
objective  teaching,  the  system  of  which  '  faith' 
is  the  leading  feature." 

24.  Wherefore  the  law  was  {hath  been) 
our  schoolmaster  (tutor)  to  bring  us  unto 
Christ,  that  we  might  be  justified  by 
faith.  The  strict  supervision  and  moral  train- 
ing of  the'law  were  a  preparation  for  the  free- 
dom under  Christ.  Its  office  was  similtir  to 
that  of  a  pedagogiie,  or  tutor,  who  has  the 
care  and  control  of  children,  watching  them, 
restraining  them,  and  often  subjecting  them 
to  rigid  discipline.  "Among  the  Greek  and 
Latin  writers  the  idea  of  guardianship,  and 
also  of  strictness  and  severity,  is  distinctlj' 
prominent."  (.Ellicott.)  'Unto  Christ,' or  for 
Clirist,  the  preposition  marking  Christ  as  the 
object  or  end  for  which  the  law  was  a  tutor. 
The  law  accomplished  its  pedagogic  work  by 
awakening  a  sense  of  sin,  and  thus  preparing 
tho-:e  under  it  to  welcome  the  redemption 
purchased  by  Christ. 


25.  But  after  that  faith, etc.  (or,  wow  that 
the  faith  has  come)  we  are  no  longer  under 

a  tutor.  If  we  understand  'the  faitii '  to  be, 
as  in  ver.  23,  the  message  of  faith,  or  the  gos- 
pel, the  coming  of  the  gospel  is  here  said  by 
Paul  to  have  changed  the  religious  condition 
of  Jewish  believers,  so  that  they  were  no 
longer  under  tutelage,  but  in  a  state  of  free- 
dom. "Now,  when  faith  is  come,  the  school- 
master, with  his  heavy  and  grievous  office,  is 
constrained  to  give  place.  .  .  .  The  law  tcr- 
rifieth  and  tormenteth  us  no  more.  .  .  .  For 
Christ,  taking  upon  him  our  flesh,  came  once 
into  the  world:  he  abolished  the  law  with  all 
its  effects,  and  delivered  from  eternal  death 
ail  those  who  receive  his  benefit  by  faith.  If, 
therefore,  ye  look  unto  Christ,  and  that  which 
he  hath  done,  there  is  now  no  law.  .  .  .  And, 
since  the  law  is  gone,  we  are  not  kept  under 
the  tyranny  thereof  any  more;  but  we  live  in 
joy  and  safety  under  Christ,  who  now  sweetly 
reigneth  in  us  by  his  Spirit."  (Luther.)  This, 
however,  according  to  Luther,  is  the  ideal 
view.  There  is  another  side  to  the  Christian 
life  in  its  present  imperfect  state.  "Accord- 
ing to  the  spirit,  we  serve  with  Paul,  the  'law 
of  God:  but  according  to  the  flesh  the  law  of 
sin.'  .  .  .  As  long  as  we  live  in  the  flesh, 
which  is  not  without  sin,  the  law  oftentimes 
returneth  and  docth  his  office,  in  otie  more, 
and  in  another  less,  as  their  faith  is  strong  or 
weak,  and  yet  not  to  their  destruction,  but  to 
tlieir  salvation.  For  this  is  the  exercise  of  the 
law  in  the  saints — namely,  the  continual  mor- 
tification of  the  flesh,  of  reason,  and  of  our 
own  strength,  and  the  daily  renewing  of  our 
inward  man." 

Having  thus  exj)lainod  the  change  in  the 
religious  condition  of  those  Jews  who  had 
accepted  the  grace  of  God  in  Christ  Jesus — 

The  Apostle  turns  to  the  G-alatiaxs 

AND    DeSCRIHES   THEIR    KeLATION    TO    GoD 

THROUGH  Faith. 

26.  For  ye  are  all  the  children  (sons)  of 
God,  through  faith  in  Christ  Jesus— liter- 
ally, 'through  the  (iiith  in  Christ  Jesus,'  the 
faith  which  has  been  so  often  referred  to  in 
this  discussion,  and  whichi  has  in  Jesus  Christ 


50 


GALATIANS. 


[Ch.  III. 


27  For  as  many  of  you  as  have  been  baptized  into 
Clirist  have  put  on  Christ. 

28  There  is  neiiher  Jew  nor  Greek,  there  is  neither 
bond  nor  free,  there  is  neither  male  nor  female:  for 
ye  are  all  one  in  Christ  Jesus. 

29  And  if  ye  be.  Christ's,  then  are  ye  Abraham's  seed, 
and  heirs  according  to  the  promise. 


27  God,  through  fiith,  in  Christ  Jesus.  For  as  many 
of   you    as   were   baptized  into   Christ   did   put   on 

28  Christ.  There  can  be  neiiher  Jew  nor  Greek,  there 
can  be  neithiT  bond  nor  free,  there  can  be  no  male 
and  female :  for  ye  all  are  one  7iian  in  <;hrist  Jesus. 

29  And  if  ye  are  Christ's,  then  are  ye  Abraham's  seed, 
heirs  according  to  promise. 


its  object  and  resting  place.  "He  saith  not, 
ye  are  the  children  of  God  because  ye  are 
circumcised,  because  ye  have  heard  the  law 
and  have  done  the  works  thereof  (as  the  Jews 
do  imagine  and  the  false  apostles  teach),  but 
by  faith  in  Jesus  Christ.  .  .  .  What  tongue, 
eith(!r  of  men  or  angels,  can  sulBcientiy  extol 
and  magnify  the  great  mercy  of  God  toward 
us,  that  we,  who  are  miserable  siimers,  and  by 
nature  the  children  of  wrath,  should  be  called 
to  his  grace  and  glory,  to  be  made  the  children 
and  heirs  of  God,  fellow-heirs  with  the  Son  of 
God,  and  lords  over  heaven  and  earth,  and 
that  by  means  of  our  faith  only  which  is  in 
Christ  Jesus."     (Luther.) 

27.  For  as  many  of  you  as  have  been 
(we7-e)  baptized  into  Christ  have  (did)  put 
on  Christ.  Tor'  shows  that  this  verse  was 
written  to  confirm  the  preceding  statement,  to 
show  that  all  believers  in  Christ,  the  Son  of 
God,  are  so  united  with  him  as  to  be,  in  con- 
sequence of  that  union,  also  themselves  sons 
of  God.  To  express  this,  baptism  must  have 
represented  the  beginning  of  true  faith  in  the 
soul.  And  the  words,  '  did  put  on  Christ,' 
describe  the  act  of  baptism  as  their  own  act. 
They  do  not  agree  with  the  idea  that  baptism 
was  intended  to  produce  failh  in  any  one  who 
did  not  wish  to  be  a  servant  of  Christ,  or  to 
implant  the  germ  of  it  in  infants.  All  who 
were  baptized  did  by  that  act  avowedly  put 
on  Christ,  did  ritually  and  solemnly  and  pub- 
licly confess  their  having  entered  upon  a  new 
spiritual  life  of  faith  in  the  Son  of  God.  Elli- 
cott  explains  '  into  Christ '  as  meaning,  in  this 
place,  "into  communion  with  him,  and  in- 
corporation in  his  mystical  body."  He  also 
says  that  "from  the  instances  which  Wettstein 
has  collected  on  Kom.  13,  14,  it  would  appear 
that  'to  put  on  one'  is  a  strong  expression, 


denoting  the  complete  assumption  of  the  na- 
ture, etc.,  of  anotner."     See  Col.  3  :  9,  10. 

28.  There  is  (can  he)  neither  Jew  nor 
Greek,  there  is  {can  be)  neither  bond  nor 
free,  there  is  {can  be)  neither  male  nor 
female  :  for  ye  all  are  one  {man)  in 
Christ  Jesus.  See  Revised  Version.  Light- 
foot's  paraphrase  is  excellent:  "In  Christ  ye 
are  all  sons,  all  free.  Every  barrier  is  swept 
away.  No  special  claims,  no  special  liabilities 
exi.stin  him;  none  cam  exist.  The  conventional 
distinctions  of  religious  caste  or  of  social  rank, 
even  the  natural  distinction  of  sex,  are  ban- 
ished hence.  One  heart  beats  in  all:  one  mind 
guides  all:  one  life  is  lived  by  all:  ye  are  all 
ojie  man,  for  ye  are  members  of  Christ."  The 
unity  here  affirmed  relates  to  spiritual  life  and 
standing  before  God.  It  is,  therefore,  per- 
fectly consistent  with  diversity  of  offices,  du- 
ties, gifts — whether  in  the  church  or  in  the 
world.  See  the  apostle's  discussion  in  1  Cor- 
inthians chapters  12  and  14.  There  is — or, 
can  be  (eVi).  For  the  origin  and  meaning  of 
the  Greek  word,  see  Thayer's  "New  Testa- 
ment Lexicon,"  sub  voce;  "Winer's  "New 
Testament  Grammar,"  page  80;  and  EUicott, 
Lightfoot,  and  others  on  this  passage.  Com- 
pare Col.  8  :  11  and  James  1  :  17,  where  the 
same  word  occurs.  Thayer  defines  it,  "is  in, 
is  among,  is  present,  has  place"  for  the  New 
Testament;  but  says  that  in  profane  authors 
it  often  signifies  '^  can  be,  is  possible,  is  law- 
ful." Lightfoot  explains  its  meaning  here  as 
"  there  is  no  room  for,  place  for." 

29.  And  if  ye  be  Christ's,  then  are  ye 
Abraham's  seed,  and  heirs  according  to 
the  promise— that  is,  if  you  belong  to  the 
person  of  Christ,  then,  being  one  with  him, 
the  Seed  to  whom  the  promise  was  given,  are 
ye  Abraham's  seed,  heirs  according  to  promise. 


Ch.  IV.] 


GALATIANS. 


51 


CHAPTER  IV. 


lyOW  I  say,  That  the  heir,  as  long  as  he  is  a  child, 
l\  tliffereth  nothing  from  a  servanl,  though  he  be 
lord  of  all ; 

2  But  is  under  tutors  and  gjveruors  until  the  time 
appointed  of  the  faiher. 

A  Even  So  we,  wlieu  we  were  children,  were  in  bond- 
age under  the  elements  of  the  world: 


1  But  I  say  that  so  long  as  the  heir  is  a  child,  he 
ditTereth  nothing  from  a  bondservant,  though  he  is 

2  lord  of  all;   but  is  under  guardians  and   stewards 

3  until  the  term  appointed  of  the  father.     So  we  also, 
when  we  were  children,  were  held  in  bondage  under 


Cli.  4  :  The  Apostle  Describes  the  Re- 
lation OF  Christians  to  God  as  that  of 
Sons  and  Heirs,  Instead  of  Minors  or 
Bondservants.  (1-7.) — Dr.  Hackett,  as  we 
have  seen  (s :  is),  understands  these  verses  to 
tench  tliat  "those  who  were  children  in  a  state 
of  minority  and  pupihige,  are  advanced  to  the 
dignity  of  sons  and  heirs  of  God,  and  receive 
the  seal  of  their  adoption  as  such  in  the 
presence  of  the  Spirit  of  God  in  their  hearts." 

1.  Now  I  say,  Thtit  tlie  heir,  as  long  as 
he  is  a  child,  diflfereth  nothing  from  a 
servant,  though  he  be  lord  of  all.  Com- 
pare the  Revised  Version,  which  is  more 
exact.  Tiie  apostle  now  explains  his  conclu- 
sion that  "  if  we  are  Christ's,  then  are  we  .  .  . 
heirs  according  to  promise."  (3:29.)  The 
word  translated  'child'  is  often  applied  to 
one  who  is  but  an  infant,  not  having  learned 
to  speak  ;  but  it  is  also  applied  to  one  who  is 
older,  and  here  to  one  who  has  not  reached 
his  majoritj-,  so  as  to  be  able  to  speak  for  him- 
self in  business  atfairs.  The  English  word 
'infant'  lias  by  derivation  the  same  primary 
sense,  and  in  common  use  it  signifies  a  babe, 
but  in  legal  documents  it  often  signifies  a 
minor.  'Differeth  nothing,'  or  in  no  respect, 
'from  a  bondservant' — that  is,  his  legal  status 
is  substantially  that  of  a  slave.  He  is  subject 
to  those  who  are  placed  over  him  by  his 
father.  This  is  assumed  to  be  customary  by 
the  language  of  the  verse,  and  there  is  no 
reason  to  call  in  question  the  correctness  of 
this  assumption.  Doubtless  there  were  points 
of  diflference  between  the  ordinary'  treatment 
of  minors  and  the  ordinary  treatment  of 
slaves,  but  both  were  under  the  legal  control 
of  others.  'Though  he  be  lord  of  all.'  By 
nature  and  in  his  own  right  he  is  lord,  while 
his  present  condition  is  like  that  of  a  servant. 
2.  But  is  under  tutors  and  governors 
(better,  overseers  and  steioards)  until  the 
time  (Revised  Version,  term)  appointed  of 
the  father.  The  distinction  between  'over- 
seers '  and  '  stewards '  {€itirp6nov<;  koI  oixovonou?)  ap- 


pears to  be  this — that  the  duties  of  the  latter  were 
commonly  restricted  to  the  care  of  the  house- 
hold, while  the  duties  of  the  former  were  not 
thus  restricted,  but  might  include  the  care 
and  training  of  children.  '  Until  the  time 
appointed  by  the  father.'  The  Greek  (t^« 
7rpo9e<7-Mia«)  means  the'before-appolnted  doxy  or 
hour,  the  word  day  (ij/nepa),  or  hour  (ipo) 
being  understood.  Yet  the  expression  'the 
term  appointed'  is  sufficiently  accurate,  be- 
cause the  day  or  hour  fixed  was  the  terminus 
of  a  period.  It  is  said  that  among  the  He- 
brews, Greeks,  and  Romans,  the  age  at  which 
children  ceased  to  be  minors  was  fixed  by  law 
or  custom,  so  that  a  father  had  nothing  to  do 
with  that  matter  in  making  his  last  will  and 
testament.  He  could  select  the  guardians  for 
his  children,  but  could  not  appoi'nt  the  day 
when  the  children  should  become  of  age. 
Some  interpreters  have  supposed  that  a  differ- 
ent custom  prevailed  in  Galatia,  "but  this 
view,"  says  Lightfoot,  "seems  to  rest  on  a 
mistaken  interpretation  of  a  passage  of  Gains 
— I,  I  55."  But  is  there  an_v  need  of  sui)i>os- 
ing  that  Paul  has  in  mind  the  case  of  an  heir 
whose  father  is  dead?  While  both  were  liv- 
ing the  father  had  supreme  authority  over  the 
son,  and  often  committed  the  son  to  the  care 
of  overseers,  and  the  management  of  his  es- 
tate to  stewards.  See  Matt.  21  :  38 ;  Luke 
16  :  31.  It  is  better,  then,  to  assume  that  the 
apostle  had  in  view  the  condition  of  children 
whose  father  was  still  alive. 

3.  Even  so  we,  when  we  Avere  children, 
were  in  bondage  under  the  elements 
(rudbnents)  of  the  world.  Does  the  'we' 
refer  to  all  Christians,  whether  Jews  or  Gen- 
tiles by  birth,  or  to  Jewish  Christians  alone? 
Lightfoot,  Beet,  Boise,  and  Sieffert  hold  that 
it  means  all  Christians,  especially  in  view  of 
the  following  context,  but  ElHcott  thinks  that 
the  primary  reference  is  to  converted  Jews,  as 
the  previous  context  suggests,  while  there  is  a 
secondary  reference  to  converted  Gentiles,  as 
the  following  verses  show.     Certainty  on  this 


52 


GALATIANS. 


[Ch.  IV. 


4  But  when  the  fulness  of  the  time  was  come,  God 
sent  lorlh  liis  Son,  made  of  a  woman,  made  under  the 
law, 

5  To  redeem  them  that  were  under  the  law,  that  we 
might  receive  the  adoption  of  sons. 


4  the  1  rudiments  of  the  world:  Imt  when  the  fulness 
of  the  time  came,  God  sent  forth  his  ."^on,  horn  of  a 

5  woman,  born  under  the   law,  that  he  might  redeem 
them  that  were  under  the  law,  that  we  might  re- 


2  Or,  elements. 


pjint  is  beyond  our  reach,  but  we  incline  to 
the  opinion  that  Paul  has  in  mind  Christians 
without  regard  to  nationality.  This  is  favored 
by  the  last  part  of  the  verse,  'were  held  in 
bondage  under  the  rudiments  of  the  world.' 
"What,  then,  is  meant  by  'the  rudiments  of  the 
world  '  (tix  aroixela  ToD  Kotrfj-ov)  ?  The  word  trans- 
lated rudiments  signifies:  (1)  The  elements  of 
speech,  the  letters  of  the  alphabet.  (2)  The 
elements,  or  a,  b,  c,  of  any  art,  science,  disci- 
pline, or  religion.  See  Heb.  5:  12,  13;  Gal. 
4:9;  Col.  2  :  8,  20.  (3)  The  elements  of  the 
physical  universe.  (2  Peter  3  :  10,  12.)  (4)  The 
heavenly  bodies.  The  word  is  used  in  only 
the  second  and  third  senses  by  New  Testament 
writers.  Here  it  must  denote  the  crude,  ele- 
mentary ideas  of  religion  which  were  known 
to  the  heathen  as  well  as  to  the  Jews,  which 
were  in  fact  the  possession  of  the  world  of 
mankind,  and  Avhich  were  embodied  in  ritual 
acts  testifying  of  sin,  but  bringing  no  peace  to 
conscience.  The  burdensome  rites  of  Juda- 
ism, as  they  were  taught  and  practiced  by 
many  in  Paul's  day,  were  just  as  powerless 
before  God  as  were  the  superstitious  forms  of 
idolatry.  Neither  of  them  brought  the  free- 
dom of  sonship  to  God.  Both  of  them  kept. 
the  souls  of  their  devotees  in  bondage  and 
fear.  And  this  was  the  condition  of  all  who 
clung  to  mere  legalism  before  the  advent  of 
Christ. 

4.  But  Avhen  the  fulness  of  the  time 
was  come  (or,  cayne).  This  language  answers 
to  'the  time  appointed  by  the  father'  in  ver. 
2,  and  according  to  Meyer  signifies  "the  mo- 
ment through  which  the  period  of  time  wliicih 
was  to  pass  before  the  Saviour  came  was  made 
full."  But  why  so  long  a  period  was  fixed  by 
the  wisdom  of  God  before  the  advent  of  his 
Son,  no  one  has  been  able  to  explain.  Some 
have  thought  it  was  precisely  adapted  to  the 
moral  or  religious  preparation  which  the 
world,  and  especially  the  chosen  people, 
needed  for  the  comingof  Christ.  Others  have 
thought  that  it  was  fixed  at  the  hour  "when 
human  nature,  having  gone  through  every 
form  of  wickedness,  Wtis  in  need  of  healing." 
Theophylact  says  that  Christ  came  "in  the 


hour  of  supremest  need";  and  Chrysostom, 
that  when  "men  were  specially  near  destruc- 
tion, then  they  were  saved."  No  reverent 
Christian  can  doubt  that  he  came  at  the  best 
moment  possible.  But  the  apostle  simply 
aflBrms  that  when  the  pre-Messianic  period 
was  completed,  God  sent  forth  his  Son, 
made  (horn)  of  a  woman,  made  {born) 
under  the  law.  '  Forth ' — that  is,  away  from 
his  presence,  or,  more  accurately,  from  'the 
glory  which  he  had  with  the  Father  before 
the  world  was.'  (John  17  :  5;  compare  1  :  1 
and  1  John  1:2.)  The  apostle  starts  with  the 
incarnation,  though  his  words  may  embrace 
Christ's  appearance  among  men.  Manj'  in- 
terpreters look  upon  this  passage  as  one  of  a 
few  in  the  New  Testament  which  teach  the 
proper  Sonship  of  the  Word  (Ad-yos)  to  the 
Father  before  the  incarnation.  This  may 
have  been  in  the  apostle's  mind,  but  I  do  not 
see  that  it  tnust  have  been.  Could  he  not 
have  said,  "  God  sent  forth  Jesus  Christ,  born 
of  a  woman,  born  under  the  law,"  though  he 
did  not  intend  to  say  that  Jesus  Chri.st  as  such 
was  pre-existent?  And  if  so,  could  he  not 
write,  'God  sent  forth  his  Son,  born  of  a 
wonian,  born  under  the  law,'  though  he  did 
not  intend  to  say  that  the  Word  was,  strictly 
speaking,  Son  before  the  incarnation  ?  Com- 
pare his  language  in  Phil.  2  :  6,  where  the  pro- 
noun "  who,"  in  the  clause  "  who  being  in  the 
form  of  God,"  represents  "Jesus  Clirist,"  the 
only  possible  antecedent.  As  Jesus  Christ,  by 
virtue  of  his  higher  nature,  existed,  before  liis 
humiliation,  in  the  form  of  God,  so  God's 
Son,  the  san.e  Jesus  Christ,  by  virtue  of  his 
higher  nature,  was  sent  forth  from  glory,  etc. 

There  is  surely  nothing  absurd  in  this  inter- 
pretation. The  clauses,  'born  of  a  woman, 
born  under  the  law,'  describe  certain  grctit 
features  of  the  incarnation.  The  former  calls 
attention  to  his  genuine  humanity.  He  was  a 
veritable  man.  His  human  nature  was  derived 
from  the  common  stock.  He  partook  with  his 
brethren  of  flesh  and  blood.  But  he  was  also 
a  Jew,  '  born  under  the  law '  and  subject  to  all 
its  requirements. 

5.    To   redeem    {that   he  anight  redeem) 


Cii.  IV.] 


GALATIANS. 


G  And  because  ye  are  sons,  God  hath  sent  forth  the 
Spirit  of  his  Sun  into  your  hearts,  crying,  Abba, 
i-'ather^ 

7  Wherefore  thou  art  no  more  a  servant,  but  a  sou  ; 
and  if  a  sou,  then  an  heir  of  God  through  Christ. 


6  ceive  the  adoption  of  sons.  And  because  ye  are 
sons,  (Jod  sent  fortli  the  f^pirit  of  his  Sou  into  our 

7  hearts,  crying,  Aliba,  Fallier.  So  that  thou  art  no 
longer  a  bondservant,  but  a  son  ;  and  if  a  sou,  t.ieu 
an  heir  through  God. 


them  that  were  under  the  law,  that  we 
might    receive     the    adoption    of    sons. 

'Them  that  were  uiuiur  the  law' — literally, 
'those  under  law,'  meaning,  doubtless,  the  law 
of  Moses.  Yet  the  Jewish  law  was  not  differ- 
ent in  principle  from  any  other  revelation  of 
God's  law.  All  men  are  naturally  under  law, 
and  by  it  are  condemned  as  transgressors,  un- 
less thej'  have  been  ransomed  by  the  blood  of 
Clirist.  For  all  are  guilty  of  doing  what  they 
knew  to  be  wrong,  and  when  their  consciences 
are  awake,  if  at  no  other  time,  they  see  them- 
selves to  be  under  condemnation.  Hence, 
their  frantic  efforts  to  appease  imaginary  gods, 
and  the  hopelessness  with  which  they  look 
into  the  future.  Seeing  no  prospect  of  deliv- 
erance from  the  bondage  and  curse  of  the  law, 
as  it  is  revealed  to  them,  they  long  for  annihi- 
lation, or,  at  least,  for  the  rest  of  existence 
without  feeling.  In  the  last  clause,  'that  we 
might  receive  tlie  adoption  of  sons,'  the  'we' 
embraces  all  Christians,  whether  Jews  or  Gen- 
tiles. And  adoption  is  the  divine  act  of  assign- 
ing to  believers  in  Christ  the  position  and 
privileges  of  sons.  "  It  is  a  favorite  thought 
with  the  apostle  that  the  Christian  is  the 
adopted  son  of  God.  He  is  not  merely  a  pros- 
elyte brought  from  another  nation  to  share  the 
privileges  of  the  Jewish  people;  he  is  made  a 
member  of  the  family  of  Christ.  The  custom 
of  adoption  was  familiar  both  to  the  Greek 
and  the  Roman  law,  and  is  used  by  the  apos- 
tle, wiio  was  the  Roman  citizen  of  a  Greek 
city,  like  some  other  legal  notions  (Eom.  7:  i :  GmI. 
3:ii;*:i)  to  c.xpress  the  relations  of  God  and 
man."  (Jowett.)  "Whether  the  preposition  in 
the  Greek  word  for  'that  we  might  receive' 
(iiroAa/Sujiei')  signifies  that  the  adoption  of  sons 
was  looked  upon  by  Paul  as  a  good  received 
in  fuliiliment  of  a  promise,  or  as  a  good  re- 
ceived back  again  after  being  lost,  or  merely 
as  a  good  received  from  another,  cannot  easily 
be  decided  ;  but  the  last  explanation  is  open  to 
fewer  objections  than  either  of  the  preceding. 


For  the  adoption  of  sons  is  not  here  spoken  of 
as  promised,  and  it  includes  far  more  than 
Adam  had  before  the  fall.  See  EUicott  and 
Meyer,  and  compare  the  use  of  the  same  verb 
in  Luke  16  :  25.  ^ 

6.  And  because  ye  are  sons,  God  hath 
sent  forth  the  Spirit  of  his  Son  into  your 
hearts,  crying,  Abba,  Father.  Union  with 
Christ,  sonsiiip  to  God,  and  inworking  of  the 
Holy  Spirit  are  inseparable  blessings,  and  the 
apostle  here  points  out  their  logical  order  and 
relation.  The  Galatians  hud  been  endued 
with  the  Holy  Spirit  (3  :  ■^.  seq.),  because  they 
were  sons  of  God  by  adoption.  It  is  this 
Spirit  that  cries  from  their  hearts  through 
their  lips,  'Abba,  Father.'  In  other  words,  it 
is  this  Spirit  who  gives  them  filial  love  and 
confidence,  so  that  they  call  upon  God  as  their 
Father  in  heaven.  Observe,  however,  that 
the  language  of  Paul  recognizes  the  Holy 
Spirit  as  pertaining  to  'his  Son,'  Jesus  Christ. 
Compare  John  15  :  26;  16  :  7;  Rom.  8:9; 
Phil.  1  :  19;  Acts  17  :  7;  1  Peter  1  :  10,  11;  2 
Cor.  3  :  17,  18.  Hence  the  filmque,  the  'pro-, 
ceeding'  of  the  Holy  Spirit  from  the  Son,  as 
well  as  from  the  Father,  is  manifestl}'  the 
teacliing  of  the  divine  word.  But  the  proces- 
sion spoken  of  or  imj)lied  in  these  passages 
cannot  properly  be  understood  of  an  eternal 
process  within  the  Trinity,  but  must  be  re- 
ferred to  the  action  of  the  Spirit  in  renewing 
and  .sanctifying  men,  or  in  revealing  to  them 
religious  truth. 

7.  Wherefore  (or,  .so  thnf)  thou  art  no 
more  {longer)  a  servant,  bnt  a  son  ;  and 
if  a  son,  then  (or,  a/.so)an  heir  of  {fJu-ongk) 
God.  By  changing  the  address  from  'ye'  to 
'thou,'  Paul  renders  his  words  more  personal 
and  impressive.  For 'thou'  means  every  sep- 
arate Christian  among  the  Galatians.  In  the 
last  clause  of  ver.  5  it  is  'we' ;  in  ver.  6  it  is 
'ye';  and  now  in  ver.  7  it  is  'thou.'  Notice 
the  reiteration  and  expansion  of  the  saniv 
thought  in  Rom.  8:  14-17;   "For  as  many  as 


'The  compound  verb  aiTo\.ai).fia.veiv  occurs  in  the  fol- 
lowing pa.«sages :  Luke  15  :  27  -,  16  :  25 ;  18  :  30 ;  23  :  41 ; 
Rom.  1  :  '27;  Col.  .'i :  24;  2  John  8,  And  it  seems  to  me 
that  the  word  signifies  to  lecehe  from  some  jjcrson  or 


place,  without  any  implication  in  Itself  that  what  is  re- 
ceived is  pay  or  punishment,  or  had  been  promised  or 
posscs.sed  liefore.  These  tilings  depend  on  the  context, 
not  on  the  verb. 


54 


GALATIANS. 


[Ch.  IV 


8  Howbeit  then,  when  ye  knew  not  God,  ye  did  ser- 
vice unto  them  which  by  nature  are  no  gods. 

y  But  now,  after  tliat  ye  have  known  God,  or  ratlier 
are  known  ol'  Uod,  how  turn  ye  again  to  the  weak  and 
beggarly  elements,  whereunto'ye  desire  again  to  be  in 
bondage? 


8  Howbeit  at  that  time,  not  knowing  God,  ye  were 

9  in  bondage  to  them  that  by  nature  are  no  gods :  but 
now  ilial  ye  have  come  lo  know  God,  or  rather  to  be 
known  of  God,  how  turn  yo  back  again  to  the  weak 
and   beggarly   '  rudiments,  whereuuto  ye  desire  to 


1  Or,  elemenU, 


are  led  by  the  Spirit  of  God,  they  are  the  sons 
of  God.  For  ye  received  not  the  spirit  of 
bondage  again  to  fear;  but  ye  have  received 
the  Spirit  of  adoption,  whereby  we  cry,  Abba, 
Father.  The  Spirit  itself  beareth  witness  with 
our  spirit,  that  we  are  children  of  God:  and 
if  children,  then  heirs;  heirs  of  God  and  joint- 
heirs  with  Christ;  if  so  be  that  we  suffer  with 
him,  that  we  may  be  «lso  glorified  together 
{ivitk  him)."  AVhat  more  is  it  possible  for 
Christians  to  have? 

But  why  does  the  apostle  say  (for  this  is  the 
correct  reading),  'an  \\e\v through  God,'  when 
we  miglit  rather  expect  him  to  say  'an  heir  of 
God'  ?  Probably  because  he  was  thinking  at 
this  moment  of  God  as  the  one  by  whom  every 
heir  to  himself,  save  Christ,  had  been  adopted, 
because  he  was  thinking  more  of  the  privilege 
and  glory  of  being  made  a  son  by  God's  own 
gracious  act  than  of  the  blessedness  that  would 
result  from  the  relation  thus  established.  To 
think  of  either  is  enough  to  break  the  heart 
■with  joy. 

The  Folly  of  the  Galatians  in  Re- 
ttjrning  to  the  bondage  of  legalism. 
(8-11.) — "In  view  of  this  superiority  of  the 
Christian  Dispensation  to  the  Jewish,  Paul 
then  remonstrates  with  the  Galatians  on  their 
folly  and  ingratitude  in  turning  back  to  the 
beggarly  elements  of  the  past.  (4:8-ii.)  He 
adds  his  most  earnest  entreaty  that  they  would 
return  and  trust  again  with  him  in  Christ ;  he 
strengthens  this  appeal  by  a  touching  allusion 
to  their  former  affection  for  him,  and  distinctly 
apprises  them  that  in  becoming  alienated  from 
him  they  had  been  made  the  dupes  of  artful 
men,  whose  pretended  zeal  for  the  law  origi- 
nated in  a  selfish  regard  for  their  own  ease  and 
reputation.  (4:12.20.)"     (Hackett.) 

8.  Howbeit   then,  when  ye   knew  not 


God,  ye  did  service  unto  them  which  by 
nature  are  no  gods.  See  the  Revised  Ver- 
sion. 'Did  service'  should  be  rendered,  'did 
bondservice,'  or  '  were  in  bondage,'  for  this  is 
the  proper  meaning  of  the  word,  and  besides 
it  carries  forward  the  representation  of  bond- 
age emphasized  in  the  preceding  cotitext.  It 
properly  characterizes  the  service.  From  this 
verse  it  may  be  inferred  that  nearly  all  the 
Galatian  Christians  had  been  idolaters.  In- 
deed, the  whole  Epistle  makes  upon  one  the 
impression  that  its  readers  were  converts  from 
heathenism.  Tliey  had  been  in  bondage  to 
those  that  by  nature  were  not  gods,  though 
they  were  called  gods  and  were  served  witii 
fear.  The  word  'howbeit'  is  a  somewhat  vague 
word,  used  in  this  place  to  avoid  the  employ- 
ment of  'but'  in  two  successive  clauses.  The 
original  (iAXa)  is,  however,  best  represented  by 
the  ordinary  equivalent  'but.' 

9.  But  now,  after  that  ye  have  known 
God,  or  rather  are  known  of  God.  The 
word  translated  'have  known'  differs  from 
that  translated  'knew'  in  ver.  8,  and  may  be 
rendered,  'have  come  to  know'  or  'have  rec- 
ognized."    See  Revised  Version. 1 

'Or  rather  are  known  of  God' — that  is,  by 
God.  This  clause  appears  to  have  been  in- 
serted by  the  apostle,  lest  perchance  the  Gala- 
tians might  assign  undue  importance  to  their 
recognition  and  knowledge  of  God,  while 
God's  recognition  of  them  was  infinitely  more 
important,  as  well  as  more  perfect.  Compare 
1  Cor.  8  :  '2  and  13  :  12.  Or  if  the  idea  of  '  ap- 
probation '  is  involved  in  the  word  as  here 
used,  how  instantly  does  God's  knowledge  of 
them  fill  the  mind  and  expel  every  thought  of 
their  knowledge  of  him!  The  latter  is  the 
more  probable  explanation.  How  turn  ye 
again  to  the  weak  and  beggarly  elements. 


iThe  note  of  Lightfoot  on  the  two  words  is  instruct- 
ive. "  Thus  yivuiOKeiv  will  be  used  in  preference  to 
ctScfat :  1.  Where  there  is  reference  to  some  earlier 
state  of  ignorance,  or  to  some  prior  facts  on  which  the 
knowledge  is  based.  2.  Where  the  ideas  of  '  thorough- 
DPSs,  familiarity,'  or  of  'approbation,'  are  involved: 


these  ideas  arising  out  of  the  stress  which  ■yii'w<ric€i»> 
lays  on  iheprocfsi  of  reception.  Both  words  occur  very 
frequently  in  the  First  Epistle  of  St.  John,  and  a  com- 
parison of  the  passages  where  they  are  used  brings  out 
this  distinction  of  meaning  clearly." 


Ch.  IV.] 


GALATIANS. 


00 


10  Ye   observe   days,  and  months,  and  times,  and 
years. 

11  I  aiu  afraid  of  you,  lest  I  have  bestowed  upon  you 
labour  ill  vuiii. 

12  lirelhruii,  I   beseech  you,  be  as  I  am;  for  I  am  as 
ye  are :  ye  have  not  injured  me  at  all. 


10  be  in  bondage  over  again  ?    Ye  observe  days,  and 

11  months,  and  seasons,  and  years.  I  am  afraid  of  you, 
lest  by  any  means  1  have  bestowed  latjour  upon  you 
iu  vaiu. 

12  I  beseech  you,  bretliren,  become  as  I  am,  for  I  also 


whereunto  ye  desire  again  to  be  in  bond- 

age  ?  The  Revised  Version  reuds  '  back 
again,'  instead  of  'again,'  in  the  first  clause  of 
tills  question.  The  apostle  here  speaks  as  if 
the  process  were  already  begun,  as  if  they 
were  now  perpetrating  the  folly  described  by 
hiin.  'The  elements'  of  religion  possessed  by 
the  Galutians  before  their  conversion  are  char- 
acterized as  'weak,'  because  they  had  no 
power  to  deliver  men  from  condemnation; 
and  'beggarly'  or  'poor,'  because  they 
utterly  failed  to  enrich  the  soul  with  any  real 
good.  And  in  neither  of  these  respects  would 
the  legal  observances  of  Judaism  prove  to  be 
any  better  than  those  of  paganism.  Tlie  Greek 
words  employed  {ird.\iv  avuiBei')  are  inadequately 
rendered  by  'again'  in  the  Common  Version. 
'Over  again'  in  the  Revised  Version  is  an 
improvement,  especially  if  Lightfoot  is  correct 
in  pronouncing  them  "a  strong  expression  to 
describe  the  completeness  of  their  relapse." 
But  it  is  better  to  regard  the  second  word 
(ava)9ei')  as  signif^'ing  'afresh'  or  'anew,'  and 
the  two  words  as  meaning  that  their  proposed 
form  of  legal  religion  was  a  fresh  start  on  an 
old  way,  a  resumption  de  novo  of  a  religious 
life  which  they  had  known  and  relinquished. 
Compare  the  use  of  the  second  word  (ayioBev) 
in  John  3  :  3. 

10.  Ye  observe  days,  and  months,  and 
times  (seasons),  and  years.  This  may  be 
read  as  a  question  :  "  Days  do  ye  scrupulously 
observe  and  months,  and  seasons,  and  years?" 
But  with  that  change  the  meaning  would  re- 
main essentially  the  same.  The  Galatians 
seem  to  have  begun  to  keep  some  of  the  Jew- 
ish sacred  times,  perhaps  the  Jewish  Sabbath, 
thus  committing  themselves  in  principle  to 
the  keeping  of  all  the  rest.  The  word  'days' 
probably  refers  to  the  weekly  sabbaths  and 
other  set  days  observed  by  the  Jews.  See 
Col.  3  :  16  and  Rom.  14  :  5,  seq.  Tliere  is  no 
ground  for  believing  that  Paul  embraced  the 
Lord's  Day  in  this  category.  The  word 
'months'  is  commonly  supposed  to  signify  in 
this  place  neio  moons — that  is,  the  first  day  of 
every  month.  See  Num.  10  :  10;  '28  :  11 ;  Isa. 
1  :  13;  Hosea  2: 11  ;  1  Chron.  23  :  31 ;  Ts.  81 :  3. 


'Seasons'  must  mean  the  periods  allotted  to 
the  annual  festivals,  such  as  the  Passover,  the 
Pentecost,  the  Feast  of  the  Ingathering,  etc. ; 
and  'years,'  tiie  seventh  sabbatic  year,  to- 
gether with  the  fiftieth  or  Jubilee.  Meyer 
and  Sieti'ert  maintain  the  opinion  that 'months' 
does  not  signify  new  moons,  but  rather  peri- 
ods of  a  full  month,  and  that  certain  months 
of  every  year  were  esteemed  specially  sacred. 
This,  however,  is  less  probable  than  the  view 
given  above.  For  if  any  months  were  spe- 
cially sacred,  it  must  have  been  because  of  the 
religious  festivals  observed  in  them,  and  these 
festivals  are  doubtless  meant  by  the  word 
'seasons.'  To  suppose  them  twice  mentioned 
is  unnatural.  Dr.  Boise  takes  the  enumera- 
tion to  be  of  a  general  nature,  thus:  "Days — 
years:  a  general  expression  (which  we  sliould 
not  attempt  to  define  too  particularly)  with 
reference  to  the  Jewish  observance  of  times 
iind  seasons." 

11.  I  am  afraid  of  you,  lest  I  have  be- 
stowed upon  you  labour  in  vain.  Revised 
Version:  lest  by  nnij  means.  This  fear  reveals 
the  danger  to  which  they  were  exposed  and 
the  deep  interest  which  the  apostle  felt  in  their 
welfare.  They  were  on  the  point  of  turning 
away  from  the  true  and  full  gospel  which  they 
had  received,  to  a  religion  of  works  that  would 
prove  their  ruin.  Should  they  really  do  what 
they  were  solicited  to  do,  it  would  be  a  renun- 
ciation of  confidence  in  Christ  as  their  Saviour, 
and  a  virtual  rejection  of  the  gospel. 

Pkbsoxal  Appeal  to  the  Galatians. 
(12-20.)  See  Hackett's  analysis  before  ver.  8, 
seq. 

12.  Brethren,  I  beseech  you,  be  as  I 
am  ;  for  I  am  as  ye  are.  Says  Dr. 
Hackett:  "A  more  correct  translation  .  .  . 
would  be:  '  Become  as  I  am.  for  I  also  have 
become  as  ye  are,  brethren,  I  beseech  you.' 
The  passage  has  been  treated  as  needlessly  ob- 
scure. We  have  the  key  which  unlocks  the 
meaning  in  1  Cor.  9:20,21.  "Unto  the  Jews," 
Paul  says  there,  "I  became  as  a  Jew,  that  I 
might  gain  the  Jews;  ...  to  them  that  are 
without  law  (I  became)  as  without  law.  that 
I    might  gain    them   that   are  without   law" 


56 


GALATIANS. 


[Ch.  IV. 


13  Ye  know  how  through   infirmity  of  the  flesh   I 
preaclied  tht;  gospel  unto  jou  at  tlie  first. 


13  avi  hucomp  as  ye  are.    Ye  did  me  no  wrong :  but  ye 
know  that  because  of  an  infirmity  ot  ihe  flesh  I 


(ifdjuous).  Meyer's  translation  fulfills  every 
linguistic  and  logiciil  condition  of  the  sentence, 
and  represents  the  view  of  the  best  scholars: 
'Werdet  wieich;  denn  audi  ich  bin  vvie  ihr 
geworden.'  "  Become  ye  as  I ;  for  I  also  have 
become  as  ye."  We  merely  repeat  '  have  be- 
come' {iyevoixriv}  in  the  sccond  clause  from  be- 
come (yicco-fle)  in  the  first,  and  supply  the  sub- 
stantive verb.  For  'I  also'  (xiyio),  equivalent 
to  /  071  tny  part,  compare  1  Cor.  11  :  1.  The 
sense,  then,  is  :  "  Become  in  your  relinquish- 
ment of  Jewish  rites  as  I  am  in  that  respect; 
for  I  also,  who  am  a  Jew,  and  consequently 
attached  to  such  rites  by  every  tie  of  natural 
sympathy,  have  forsaken  them,  and  become  as 
you  are — that  is,  have  placed  myself  upon  the 
Gentile  ground,  which  is  that  of  the  non-ob- 
servance of  the  Jewish  Law.  It  is  but  reason- 
able, therefore,  that  I  should  ask  you  (Seo^iai 
iiaMi/)  to  concur  with  me,  and  thus  be  simply 
true  to  your  own  natural  position,  when  I, 
against  every  bias  of  birth  and  education, 
have  cast  aside  the  forms  of  Judaism,  and 
assimilated  to  the  Gentiles."  The  other  possi- 
ble explanation  would  be:  "Become  as  I  am, 
because  I  also  was  (once)  as  ye  are  (in  your 
present  status) — that  is,  I  was  under  the  Jew- 
ish Law  and  was  trusting  in  obedience  to  it 
for  justification  beff)re  God,  as  you  now  pro- 
pose to  do."  But  this  does  not  suit  the  con- 
nection as  well  as  the  first  explanation.  Ye 
have  not  injured  me  at  all.  Revised  Ver- 
sion :  Ye  did  me  no  wrong.  Paul,  however 
grieved  with  their  distrust  of  his  Lord,  had  no 
reason  to  complain  of  any  wrong  done  to  him- 
self Far  from  it.  He  remembered  with  joy 
the  reception  which  they  gave  to  him  and  to  his 
message  wlien  he  was  first  among  them.  They 
had  welcomed  him  with  an  open  and  cordial 
spirit,  with  impulsive  generosity  and  confi- 
dence. 

13.  Ye  know  how  through  infirmity  of 
the  flesh  I  preached  the  gospel  unto  you 
at  the  first.  The  Revised  Version  is  more 
accurate:  But  ye  know  that  because  of  an  in- 
jirmity  of  the  fJesh  I  preached  the  gospel  unto 
you  the  first  time.  Literally:  'the  former 
time,'  for  he  had  preached  among  them  at  two 
different  times,  as  we  haveseen.  (i:9)  This 
verse  preserves  to  us  a  singularly  interesting 
fact  respecting  the  apostle's  ministry.  Preach- 


ing the  gospel  in  Galatia  was  not  included  in 
the  plan  for  his  second  missionary  journey. 
But  owing  to  a  bodily  disease,  which  is  proba- 
bly alluded  to  in  2  Cor.  12  :  7,  seq.,  he  was 
constrained  to  remain  for  a  time  in  that  prov- 
ince where  he  preached  tiie  gospel  with  great 
success.  AVe  find  it  impossible  to  identify 
his  'infirmity  of  the  flesh'  with  any  particu- 
lar form  of  disease,  though  it  was  evidently 
painful  and  humiliating.  Perhaps  it  was  all 
the  more  so,  because  he  could  often  obtain 
mii'aculous  healing  for  others,  though  not,  in 
this  case,  for  himself.  ''The  thorn  in  the 
flesh,  a  messenger  of  Satan,"  was  not  removed, 
even  at  his  thrice-repeated  prayer,  but  such 
grace  was  given  him  that  'his  strength  was 
made  perfect  in  weakness,'  and  he  was  able 
'to  glory  in  his  infirmities.'  It  is  not  indeed 
demonstrable  that  he  refers  to  the  same  in- 
firmity here  and  in  2  Cor.  12,  but  it  seems  ex- 
ceedingly probable.  The  two  letters  were 
written  about  the  same  time,  and  the  language 
used  in  both  might  naturally  be  applied  to  one 
and  the  same  disease. 

A  few  interpreters  have  urged  with  much 
zeal  the  opinion  that  it  was  a  disease  affecting 
the  eyes,  and  have  appealed  to  the  blindness 
produced  by  the  light  from  heaven  at  his  con- 
version (Acts9:3, 8)  as  favorable  to  this  opinion. 
But  that  blindness,  however  caused,  was  healed 
by  miracle  (Acts9:  n,  is),  and  it  is  scarcely  prob- 
able that  thisdivinecure  was  imperfect.  They 
have  also  discovered  in  Acts  13 :  9 ;  14 :  9 ;  21 :  3 
a  slight  indication  of  imperfect  sight,  though 
the  same  expression  is  frequently  used  of  those 
who  are  not  presumed  to  have  weak  eyes  or  a 
dim  sight  (see  Luke  4:  20;  22:5G;  Acts  1:10; 
3:4;  6:15;  7:55;  10:4;  11:6),  and  cannot 
be  relied  upon  as  evidence  that  the  apostle's 
vision  was  impaired.  Reference  has  also  been 
made  in  support  of  this  hj'pothesis  to  Gsil. 
4:15;  6:11,  on  the  ground  that  ophthalmia 
would  account  for  what  is  said  in  both  places; 
but  it  will  appear  upon  examination  that  there 
is  no  need  of  this  hypothesis  to  account  for  the 
language  of  eitheT  passage.  Hence  the  argu- 
ments in  support  of  the  conjecture  that  Paul's 
"  thorn  in  the  flesh  "  was  a  painful  inflamma- 
tion and  weakness  of  eyes  "seem  to  melt 
away  under  the  light  of  careful  examination." 
(Lightfoot.) 


Ch.  IV.] 


GALATIANS. 


57 


14  Aud  uiy  tciuptation  which  was  in  my  flesh  ye  de-     14  preueht-d  the  go.-.|)el  iinio  you  the  '  tirst  time:  and 


Bpised  nut,  nor  rejected ;  but  received  me  aa  au  angel 
o:'  God,  errn  as  Christ  Jesus. 

15  W  here  is  then  (lie  blessedness  ye  spake  of?  for  I  hear 
you  record,  that,  if  it  had  hem  po>silile,  ye  would  have 
plucked  out  your  own  eyes,  and  have  given  theiu  to  uie. 

11)  Am  I  therefore  become  your  enemy,  because  I  tell 
you  the  truth? 


that  which  wan  a  tiiuptalion  to  you  in  my  llesh  ye 
despised   nol,  nor  ^leji^eled;  but  nceived  me  as  an 

15  angel  of  (iod,  «(v-h  as  Christ  Jesus.  Where  then  is 
that  gratulation  ^of  yourselves?  for  1  bear  you  wit- 
ness, that,  if  possible,  ye  would  have  piucued  out 

16  your  eyes  and  given  them  to  me.    iSo  then  am  1  be- 


1  Ot.  former 'I  Gr.  $pat  out 3  Or,  of  yours. 


The  conjecture  of  Lightfoot,  supported  by  a 
parallel  account  coiiccriiiiig  a  malady  with 
which  Alfred  the  Great  was  afflicted,  ''that  it 
was  of  the  nature  of  epilepsy,"  must  not  be 
accepted  as  more  than  a  conjecture,  though  it 
is  very  ingeniously  defended.  See  note  on 
"St.  Paul's  Infirmity  in  the  Flesh,''  p.  169,  seq. 

14.  And  my  temptation  whicli  was  in 
my  flesh  ye  despised  not,  nor  rejected. 
Revised  Version  is  better:  And  that  loJdch 
was  a  tem-ptation  to  you  in,  my  flesh,  ye  de. 
spised  not,  nor  rejected.  A  more  literal  ren- 
dering would  be:  '  Your  trial  in  iny  flesh  ye 
despised  not,  nor  spurned  '  (or  loathed).  The 
reading  'yo?<r  trial'  is  much  better  supported 
than  'my  trial.' 1  So  the  apostle's  disease  ap- 
pears to  have  been  of  such  a  nature  as  to  test 
their  candor  and  regard  for  him,  of  such  a 
nature  that  he  feared  it  would  destroy  confi- 
dence and  excite  disgust.  Yet  it  did  not. 
But  received  me  as  an  angel  of  God,  even 
as  Christ  Jesns.  That  is,  they  listened  to 
him  as  if  he  were  a  messenger  of  God  to  them, 
as  if  he  were  Christ  Jesus  himself.  lie  could 
not  have  been  received  with  more  respect; 
tliey  welcomed  his  message  as  divine  and  him- 
self as  Ciirist's  ambassador  to  them.  The 
apostle  recalls  their  treatment  of  himself  and 
of  his  'good  news'  with  the  most  cordial  grat- 
itude. This  is  characteristic  of  him,  and  in 
this  he  is  an  example  whicli  every  Christian 
should  seek  to  follow. 

15.  Where  is  then  the  blessedness  ye 
spake  of?  The  text  of  this  clause  is  uncer- 
tain. If  we  adhere  to  the  best  supported  read- 
ing,  the  sense  is  this:   'Where  then  is  your 


self-felicitation  ?  Your  boasting  of  happiness, 
in  view  of  my  presence  and  preaching  among 
you  ?  Hits  it  vanished  so  .soon  ?  Have  you 
no  longer  any  heart  to  congratulate  yourselves 
on  hiiving  tiie  gospel  ministered  to  you,  or  on 
having  been  accepted  in  Christ  and  made 
heirs  of  God?'  But  if  the  other  reading  be 
preferred,  the  sense  will  naturally  be:  "Of 
what  sort,  then,  was  your  self-felicitation? 
your  calling  yoVirselves  happy,  because  of  my 
ministry  of  the  gospel  among  you?  How 
shallow  and  vain  it  must  have  been  !  Or, 
how  strange  and  inexplicable  in  the  light  of 
your  present  course!'  The  former  reading 
and  explanation  are  preferable,  we  think,  to 
the  latter.''  For  I  bear  you  record  that,  if 
it  had  been  possible,  ye  would  have 
plucked  out  your  own  eyes  and  have  given 
them  to  me.  Here  the  Revised  Version  is 
more  accurate  :  For  I  bear  you  witness,  that, 
if  possible,  ye  would  have  plucked  out  your 
eyes  and  given  them  to  me.  The  emphasis 
belongs  to  the  word  'eyes,'  not  to  the  pronoun 
'your,'  and  therefore  'own'  should  not  be 
added  in  translating  the  Greek.  The  'eyes' 
are  mentioned  because  of  their  preciousness. 
Compare  Ps.  17  :  8;  Zech.  2  :  8.  Paul  means 
to  say  that  the  Galatians  were  at  that  time 
ready  to  do  anything  in  their  power  for  him. 
Tlieir  love  was  then  ardent  and  apparently 
free  from  any  tincture  of  selfishness  or  su.'^pi- 
oion.  Notwithstanding  his  infirmity  in  the 
flesh  those  were  blessed  days  to  the  apostle, 
and  he  feels  that  a  reference  to  them  must 
touch  the  hearts  of  his  Galatian  children. 
16.  Am  I  therefore  become  your  ene- 


1  Lachmann,  Tischendorf,  Westcott  and  Hort,  and  the 
Canterbury  Revisers  insert  'your'  in  the  text  with 
X  *  A  B  I)  *  F  G,  and  the  Vulgate  and  Coptic  Versions. 
Besides, as  the  more  difficult  reading,  it  would  not  have 
bren  likely  to  take  the  place  of  an  easier  one. 

2  The  reading  nov  ovv  is  supported  by  the  earliest 
MSS.  X  A  B  C  F  G  P,  and  is  accepted  by  Tischendorf, 
Tregellcs,  Lachmann, Westcott  and  Hort,Siefrert.  Light- 
foot  and  Meyer  supj/ose  that  the  original  text  was 
nt  ovi',  since  it  is  easy  to  see  how  iroC  could  be  substi- 


tuted for  Ti>,  "especially  as  .several  of  the  Greek  com- 
mentators who  read  ti«  explain  it  by  irov,"  while  it  is 
hard  to  account  for  the  displacing  of  iroC  by  tU.  Per- 
haps the  great  preponderance  of  manuscript  authority 
should  be  considered  decisive  in  favor  of  the  easier 
reading  in  such  a  case  as  this.  Yet  if  it  were  necessary 
to  adopt  the  more  difficult  reading  ti«  ov>',  the  meaning 
niighl  still  he  (as  Lightfoot  insists),-"  What  has  become 
of  your  rejoicing?  Where  has  it  vanished  Cunder- 
standing  «<7Ti)  7  " 


58 


GALATIANS. 


[Ch.  IV. 


17  They  zealously  affect  you,  but  not  well ;  yea,  they  I  17  come  your  enemy,  ^  by  telling  you  the  truth  ?    They 


■would  exclude  you,  that  ye  might  atfect  them. 

18  But  i/  is  good  to  be  zealously  atiected  always  in  a 
good  tkiitfj,  ana  not  only  when  I  am  present  wiih  you. 

1.)  My  little  cliildieii,  of  whom  1  travail  in  birth 
again  until  Christ  be  formed  in  you, 


zealously  seek  you  in  uo  good  way  ;  nay,  they  desire 

18  to  shut  you  out,  that  ye  may  seek  them.  But  it 
is  good  to  be  zealously  sought  in  a  good  matter  at  all 
times,  and  not  only  when   I  am  present  with  you. 

19  My  little  children,  of  whom  I  am   again  in  travail 


1  Or,  hy  dealing  truly  with  you. 


my,  because  I  tell  you  the  truth?  Com- 
piire  tlie  Kevised  Version :  So  then  am  I 
become  your  enemy  ?  etc.  The  apostle  discerns 
in  them  a  change  of  feeling  toward  himself  as 
well  as  toward  the  gospel  which  he  had  always 
preached,  such  a  change  that  they  treated  him 
as  if  he  were  an  enemy  rather  than  their  spir- 
itual father.  '  Because  I  tell  you  the  truth ' 
is  a  present  or  imperfect  participle  (dAjjeeOioi'), 
and  might  be  tr.inslated  'by  speaking  to  you 
the  truth,'  or  even  'by  dealing  truly  with 
you.'  The  former  is  generally  preferred,  as 
the  apostle  had  dealt  with  them  as  a  preacher 
and  teaclier,  and  as  speaking  truth  is  the  or- 
dinary sense  of  the  word.  "To  what  period 
does  the  participle  refer?  Certainly  not  (a) 
to  the  present  Epi-^^tle,  as  the  apostle  could  not 
now  know  what  the  effect  [of  it]  would  be 
(Schott);  nor  (6)  to  i\ie  first  visit,  when  the 
state  of  feeling  (ver.  is)  was  so  very  different, 
but  (c)  to  the  second  (acu  18:23),  when  Judaism 
had  probably  made  rapid  advances."  (EUi- 
cott. )  That  visit  took  place  not  long  after  the 
scene  at  Antioch,  described  in  2  :  11-21. 

17.  They  zealously  affect  you,  but  not 
well;  yea,  they  Avould  exclude  you,  that 
ye  may  affect  them.  The  Revised  Version 
substitutes  'seek'  for  'affect,'  'in  no  good 
way'  for  'not  well,'  and  'nay'  for  'yea.' 
There  appears  to  be  no  sufficient  reason  for 
rendering  the  Greek  word  (iAAaj  either  'yea' 
or  'nay,'  for  the  usual  translation  'but'  ful- 
fills every  claim  of  the  context,  thus:  They 
zealously  seek  you  in  no  good  way,  but  they 
desire  to  shut  you  out,  that  ye  inay  seek  them. 
The  word  translated  'zealously  seek'  evi- 
dently signifies  'pay  court  to.'  But  froin 
what  do  the  Judaists  desire  to  exclude  their 
Gtilatian  adherents?  Probably  "from  other 
teachers  who  do  not  belong  to  their  clique,  as 
Paul  and  those  agreeing  with  him"  (Sieffert), 
or  "from  Paul  and  that  sounder  portion  of 
the  church  with  which  he  in  thought  as.soci- 
ates  himself"  (Eilicott. )  We  prefer  the 
former,  because  the  word  'them  '  in  the  clause 
'that  ye  may  seek  them'  probably  refers  to 
them  in  their  role  as  teachers,  and  Suggests 


thtit  those  from  whom  tlie  Judtiists  wished  to 
exclude  their  followers  were  also  teachers. 

18.  But  it  is  good  to  be  zealously 
affected  always  in  a  good  thing,  and  not 
only  when  I  am  with  you.  If  we  have  cor- 
rectly exphiined  ver.  17,  the  Kevised  Version 
should  also  be  followed  in  this :  But  it  is  good 
to  be  zealously  sought  in  a  good  matter  at  all 
times,  a7id  not  only  when  I  am  present  ivith 
you.  Thus  Paul  approves  of  their  being 
sought  in  a  good  ctiuse,  or,  better  still,  in  a 
good  way  (EllicLtt);  for  they  had  been  sought 
most  earnestly  by  himself  when  he  was  pres- 
ent with  them,  and  they  were  even  now 
sought  by  him  when  he  was  not  present  in 
person,  but  was  making  his  appeal  by  letter. 
According  to  Sieffert-Meyer  the  sense  is  as  fol- 
lows: '  While  those  Judaists  do  not  seek  j-ou 
in  a  good  way,  it  is  nevertheless  good  that  one 
be  sought  in  a  good  cause,  and  therefore  good 
that  ye  should  be  sought  by  me  in  good  at  all 
times,  and  not  merely  when  I  tim  with  you  in 
person.'  No  other  explantition  of  the  verso 
is  so  satisfactory  as  this.  The  obvious  mean- 
ing of  the  Ctmimon  Version  is  very  different; 
namely,  that  Paul  approves  of  their  being 
zealous  themselves  in  a  good  causeat  all  times, 
and  not  merely  when  they  tire  stimuhited  by 
his  presence.  This  is  unsatisfactory,  (1)  be- 
cause it  assigns  to  the  verb  'to  be  zealously 
affected '  a  sense  which  it  cannot  have  in  the 
preceding  verse,  and  (2)  because  the  words 
'good'  and  'in  a  good  thing'  naturally  con- 
nects this  verse  with  the  first  clause  of  ver. 
17,  and  not  with  the  last.  Ellicott's  transla- 
tion brings  out  very  clearly  the  thought  of 
ver.  17,  18:  "They  pay  you  court  in  no 
honest  way;  yea,  they  desire  to  exclude  .you, 
that  ye  may  pay  them  court.  But  it  is  good 
to  be  courted  in  honesty  at  all  times,  and 
not  only  when  I  am  present  with  you." 

19.  My  little  children,  of  whom  I  travail 
in  birth  again  until  Christ  be  formed  in 
you.  The  Revised  Ver.-ion  says:  'I  am 
again  in  travail  '  for  'I  tnivail  in  birth  again.' 
Paul  compares  his  deep  solicitude  and  painful 
anxiety  for  the  Galatians  to  the  feelings  of  a 


Ch.  IV.] 


GALATIANS. 


59 


20  I  desire  to  be  |>reseiit  with  yoii  now,  aud  tocbange 
my  voice;  lor  I  stand  in  doubt  of  yon. 

.il  Tell  me.  ye  thai  desire  to  be  under  the  law,  do  ye 
not  hear  the  law  ? 


20  until  Christ  be  formed  in  you— yea,  I  could  wish  to 
be  present  with  you  iiott,  and  to  change  my  voice  ; 
for  1  am  perplexed  about  you. 

21  Tell  me,  ye  that  desire  to  be  under  the  law,  do  ye 


uiollier  in  tfavail.  He  had  once  before  ex- 
])erienced  a  similar  anxiety  in  their  behalf, 
namely,  at  tlie  time  of  their  conversion.  Now 
he  experiences  the  same  again,  as  he  waits  for 
their  return  to  Clirist.  This  return  he  speaks 
of  as  if  it  were  a  new  l)irth.  Yet  it  would  be 
pressing  his  wordS  unduly  to  find  in  thein  the 
doctrine  of  a  "second  conversion,"  in  the 
modern  sense  of  the  expression.  They  had 
indeed  turned  away  from  the  simplicity  of 
the  faith,  and  had  begun  to  look  upon  legal 
works  as  necessary  to  salvation".  At  the  same 
time,  as  we  may  safely  conclude,  the  ardor  of 
their  love  to  Christ  had  diminished.  In  such 
circumstances  their  return  to  hi  in  would  be 
the  renewal  of  their  Christian  life;  and  he 
would  then  be  formed  in  them,  the  hope  of 
glory.  Tliere  is  a  wonderful  tenderness  and 
faith  expressed  by  these  words  of  the  great 
apostle,  especially  if  we  ascribe  to  him  in  this 
passage  the  use  of  John's  endearing  word, 
'little  children.'  But  there  is  some  reast)n  to 
doubt  whether  he  wrote  tliis  word.  It  may 
be  due  to  an  error  of  transcription.^  Yet  the 
singular  fitness  of  the  affectionate  diminutive 
to  the  context  pleads  in  its  support,  as  well  as 
the  possibility  that  a  transcriber  may  have 
thought  the  word  'children'  Ptiuline,  and  the 
word  'little  children'  Johannine.  Westcott 
and  Hort,  Ellicott,  Lightfoot,  Sieftert-Meyer, 
and  a  majority  of  scholars  retain  the  diminu- 
tive. 

20.  I  desire  to  be  present  with  you  now, 
and  to  change  my  voice ;  for  I  stand  in 
doubt  of  you.  The  Revision  reads:  "  Fea,  I 
could  wish  to  be  present  vnth  you  now,  and  to 
change  my  voice;  for  I  am  perplexed  about 
you."  Ellicott  translates:  "I  could  indeed 
wish,"  etc. — that  is,  if  it  were  possible,  and 
this  represents  appropriately  what  is  implied 
by  the  imperfect  tense  of  the  verb.  He  feels 
tliat  they  cannot  understand  him  as  they 
would,  if  he  were  there  speaking  to  them  vivo 
voce.  If  he  were  with  them,  he  could  use 
more  gentleness  and  less  severity.  His  tone 
could  be  changed.  And  the  reason  why  he 
could  wish  this  is  expressed  in  the  last  clause. 


"because  I  am  perplexed  about  you."  Liter- 
ally, 't«  you,'  winch  is  not  good  English, 
though  the  preposition  'in'  points  to  the  ob- 
ject or  sphere  in  which  his  perplexity  takes  its 
rise. 

Conclusion  of  the  Argument  by  a  Bib- 
lical Allegory.  (21-31.) — "This  second 
part  of  the  discussion  he  closes  by  employing 
the  history  of  Abraham  and  his  family  as  an 
allegory  or  illustrtition  of  the  two  systems 
which  he  has  been  considering.  Thesubjoined 
are  the  main  points  of  the  comparison  which 
he  institutes  here.  Judaism,  or  the  legal  sys- 
tem, of  which  Hagar,  wiio  was  a  bondwoman, 
may  be  considered  as  a  type,  imposes  a  spir- 
itual bondage  on  those  who  adhere  to  it; 
wheroiis  Christianity,  wiiieh  is  a  Free  Dispen- 
sation, and  hence  fitly  represented  by  Stirah, 
who  was  a  freewoman,  libertites  men  from 
this  bondage,  and  makes  them  the  children 
of  God.  Again,  as  Ishmael  was  born  in  a 
mere  natural  way,  so  tiie  Jews  are  a  mere 
natural  seed;  but  Christians,  who  obtain  jus- 
tification in  conformity  with  the  promise  made 
to  Abraham,  are  the  true  promised  seed,  even 
as  Isaac  was.  Further,  as  in  the  typical  his- 
tory, Ishmael  persecuted  Isaac,  the  cliild  of 
promise,  so  it  is  not  to  be  accounted  strange 
that,  under  the  gospel,  the  natural  seed,  that 
is,  the  Jews,  should  persecute  the  spiritual 
seed,  that  is.  Christians.  And,  finally,  as  Isaac 
was  acknowledged  as  the  true  heir,  but  Ish- 
mael was  set  aside,  so  must  it  be  as  to  the  dif- 
ference which  exists  between  Jews  and  be- 
lievers. The  former,  or,  in  other  words,  tho.se 
who  depend  on  their  own  merit  for  obtaining 
the  favor  of  God,  will  be  rejected;  while  those 
who  seek  it  by  faith  shall  realize  the  blessing. 
(4:21.23.)"   (Hackett.) 

21.  Tell  me,  ye  that  desire  to  be  under 
the  law,  do  ye  not  hear  the  law?  The 
word  law  appears  to  be  used  in  the  first  clause 
of  tlie  Mosaic  Code,  and  in  the  second  of  the 
Pentateuch  in  which  that  code  was  written. 
Those  addressed  are  supposed  to  be  inclined 
to  accept  the  doctrine  of  the  Judaizing  teach- 
ers, and  to  rely  upon  obedience  to  the  law  as 


1  Forannmberofthebe.stuncialshflvechildpn  (T€<ci'a\  I  wliile  the  lr.<!S  important  uncialsX*  A  C  D'"  E  K  L  P, 
instead  of '  little  children  '  (xeKua)— p.  j^.,  {<  *  B  D  *  F  G,  '  have  '  little  children '  [rticvia). 


60 


GALATIANS. 


[Ch.  IV. 


22  For  it  is  written,  that  Abraliam  had  two  sons,  the 
one  by  a  bondmaid,  the  oiher  by  a  tree  woman. 

23  Jiiit  he  iflw  was  of  the  bondwoman  was  born  after 
tlie  flesh  ;  but  he  of  the  freewomau  was  liy  promise. 

24  Which  things  are  an  ullef;ory :  for  these  are  the 
two  covenants;  tlie  one  from  the  mount  Sinai,  which 
gcndereih  to  bondage,  which  is  Agar. 

2.)  ior  this  Agar  is  mount  Sinai  in  Arabia,  and 
answereth  to  Jerusalem  which  now  is,  and  is  iu  bond- 
age with  her  children. 


22  not  hear  the  law?  For  it  is  written,  that  Abraliiim 
had  two  sous,  one  by  tlie  handmaid,  and  one  by  the 

23  treewouutu.  Howbtit  the  sun  by  the  handmaid  is 
born  after  the  llesh  ;  but  the  sun  by  the  freewomau 

24  is  burn  through  promise.  Which  things  contain  an 
allegory  :  for  these  women  are  two  covenants  ;  oiie 
from  mount  Sinai,  bearing  children  unto  bondage, 

25  which  is  ilagar.  i  Now  this  Hagar  is  mount  Simi, 
in  Arabia,  and  ausweieili  to  the  Jerusalem  that 
now  is:  for  she  is  iu  bondage  with  her  children. 


1  Many  aucieot  autboritie^  read  For  Sinai  is  a  mountain  in  Arabia. 


well  as  upon  the  work  of  Christ  as  a  ground 
of  acceptance  with  God.  Whether  'do  ye 
not  hear  the  law?'  means  'do  ye  not  hear  it 
read  in  your  meeting?  "  or  '  do  ye  not  hearken 
to  it,  giving  ear  to  what  it  really  says?'  is 
perhaps  doubtful.  The  question,  however,  is 
quite  as  striking,  if  understood  in  the  former 
way.  In  that  case,  the  apostle  expresses  by 
it  his  surprise  that  they  can  wish  to  be  under 
the  law  after  having  even  heard  it  read,  to 
say  iKjthing  of  having  penetrated  by  earnest 
attention  its  deeper  meaning.  In  either  case, 
however,  the  sense  is  pertinent. 

23.  For  it  is  written,  that  Abraham  had 
two  sons,  the  one  by  a  bondmaid,  the 
other  by  a  free  woman.  Compare  Genesis, 
chiipters  16  and  21.  The  Revised  Version  is 
more  litenil:  'One  by  the  handmaid,  and  one 
by  the  free  woman,'  the  word  'handmaid'  be- 
ing regarded  as  synonymous  with  the  word 
'bondmaid.' 

23.  But  he  {whoiinis)  of  the  bondwoman 
was  borp  after  the  flesh  ;  but  he  of  the 
free  woman  was  by  promise.  Here  the 
Common  Version  translates  'bondwoman,' 
instead  of  'bondmaid,'  in  the  preceding  verse. 
Uniformity  of  rendering  would  have  been 
better.  Again,  the  Revisers  have  supplied 
the  word  'the  son,'  instead  of  'who  was,"  and 
of  'he,'  which  is  an  improvement:  'Howbeit 
the  son  bj'^  the  handmaid  is  born  after  the 
flesh,  but  the  son  by  the  free  woman  (is  born) 
through  promise.'  The  birth  of  Ishmael  had 
in  it  nothing  indicative  of  divine  intervention, 
nothing  contrary  to  the  course  of  nature;  but 
that  of  Isaac  was  due  to  the  promise  of  God, 
and  was  brought  to  pass  by  virtue  of  that 
promise,  against  the  ordimiry  course  of  nature. 

24.  Which  things  are  an  allegory— or, 
according  to  the  Revised  Version,  contain  an 
allegory.,  which  seems  to  be  a  just  interpreta- 
tion of  the  original  word.  For  that  word  sig- 
nifies to  express  one  thing  under  the  figure  of 
another.      "An   allegory,"  says    Hesychius, 


"suggests  something  besideg  what  is  heard." 
The  expression  '  which  things'  refers  not  only 
to  the  facts  of  the  birth  of  the  two  sons,  but 
also  to  the  principal  features  of  the  narrative 
as  a  whole  and  in  geiienil.  For  these  are 
the  two  covenants — rather,  these  women  are, 
or  represent.!  two  covenants.  The  'for'  makes 
this  sentence  explanatory  of  the  preceding 
statement.  'Which  things  contain  an  alle- 
gory ;  for  these  women  mean  two  covenants.' 
CoiTipare  Matt.  13  :  39;  26  :  26-28;  Gen.  40  : 
26,  27.  The  one  from  the  Mount  Sinai, 
which  gendereth  to  bondage,  which  is 
Agar.  'The'  before  Mount  Sinai  is  wrongly 
inserted  by  the  translators,  and  the  Revised 
Version  is,  on  the  whole,  better:  One  from 
Mount  Sinai,  bearing  children  mito  bondage, 
whicfi  is  Hagar.  "The  Sinaitic  Covenant  is 
allegorically  identical  with  Hagar."  (Sieftert- 
Meyer. ) 

25.  For  this  Agar  is  mount  Sinai  in 
Arabia.  A  very  difficult  sentence,  trans- 
lated as  follows  in  the  Bible  Union  Revision: 
"  (for  the  word  Hagar  is  Mount  Sinai  in  Ara- 
bia)." The  article  before  Hagar  in  the  Greek 
text  is  not  feminine,  as  it  must  have  been  if 
the  reference  were  to  the  bondmaid  of  Abra- 
ham, but  neuter,  as  if  pointing  to  the  word 
itself,  or  to  its  meaning  and  use  in  Arabia. 
The  noun  Hagar,  Paul  says,  is  equivalent  in 
Arabia,  or  among  the  Arabs,  to  the  name 
Mount  Sinai.  "Paul  informs  us,"  says  Dr. 
Hiickett,  "in  Gal.  4  :  25,  that  one  of  the  names 
of  Sinai  in  Arabia  was  Hagar.  No  other 
writer  mentions  such  a  name,  and  the  apostle 
may  be  supposed  to  have  learned  the  ftict 
during  his  visit  to  that  country,  (cai.  i:i7.) 
This  contact  between  the  two  passages  is  cer- 
tainly remarkable."  "'I  went  into  Arabia,' 
saj's  St.  Paul,  in  describing  his  conversion  to 
the  Gentiles.  It  is  tiselcss  to  speculate,  yet 
when,  in  a  later  chapter  of  the  same  epistle, 
the  words  fall  upon  ourownears,  'This  Hagar 
is  mount  Sinai  in  Arabia,'  it  is  difficult  to  re- 


Ch.  IV.] 


GALATIANS. 


61 


2?;  But  Jerusalem  which  is  above  is  free,  which  is  the 
mother  of  us  all. 

27  For  it  is  written,  Rejoice,  thou  barren  that  bearest 
not;  break  I'.jrtli  ami  cry,  thou  that  travailest  not:  for 
tlie  desolate  hatli  many  more  cliildreu  than  she  which 
hath  a  husbind. 

28  Now  we,  brethren,  as  Isaac  was,  are  the  children 
of  promise. 


2G  But  the  Jerusalem   tljat  is  above  is  free,  which  is 

27  our  mother.     For  it  is  written, 

Kejoiee,  thou  barren  that  bearest  not ; 
Biealv  forth  and  cry,tliou  that  travailest  not: 
For  ni();-e  are  the  children  of  tlie  desolate  than 
of  her  who  liath  the  husband. 

2S  Now  1  we,  brethren,  as  Isaac  was,  are  children  of 


1  Mauy  aacieut  authorities  read  yt. 


sist  the  thought  that  he,  too,  may  have  stood 
upon  the  rocks  of  Sinai,  and  heard  from  Arab 
lips  the  often  repeated  'Hagar,'  —  'rock,'  — 
suggesting  the  double  meaning  to  which  the 
text  alludes.''  (8tanley,"8inai  and  Palestine," 
p.  50.)'  And  aiiswereth  to  {tJie)  Jerusalem 
Avhicli  now  is — or  the  present  Jerusalem. 
'Answereth' — is  in  the  row  or  rank  with, 
stands  in  the  same  category  with.  But  what 
is  the  subject  of  this  verb?  Is  it  'one'  (cov- 
enant) from  Mount  Sinai,  or  Mount  Sinai 
where  the  covenant  was  established,  or  Hagar 
the  bondwoman  who  is  figuratively  identical 
with  the  covenant  and  with  Sinai  ?  The  next 
clause  is  an  argument  in  favor  of  holding  the 
subject  of  this  verb  to  be  Hagar.  For  she  is 
in  bonda§;e.  The  Kevised  Version  of  that 
clause  is  correct ;  namely,  for  she  is  in  bond- 
age with  her  children.  The  present  Jerusalem 
with  her  children  are  the  Jewish  people  in 
bondage  to  the  law,  just  as  Hagar  was  in 
bondage  with  her  children. ^ 

26.  But  {the)  Jerusalem  Avhich  is  above 
is  free.  We  insert  the  article  from  the  Greek 
text  before  Jerusalem,  in  order  that  the  con- 
trast between  'the  Jerusalem  which  now  is' 
jind  'the  Jerusalem  which  is  above'  may  De 
fully  preserved.  In  his  Epistle  to  the  Philip- 
))ians,  Paul  declares  that  "our  citizensiiip  is 
in  heaven"  (^:2o);  in  the  Epistle  to  the  He- 
brews it  is  written:  "but  ye  are  come  unto 
mount  Zion,  and  unto  the  city  of  the  living 
God,  the  heavenly  Jerusalem"  (12:22);  and  in 
the  Book  of  Revelation  it  is  said:  "I  will 
write  upon  him  the  name  ...  of  the  city  of 
my  God,  the  new  Jerusalem,  which  cometh 
down  out  of  heaven  fif)m  my  God."    (Sfiz.) 


Compare  21:2.  'The  Jerusalem  above'  is 
therefore  a  figurative  expression,  equivalent 
to  the  heavenly  Jerusalem  or  the  new  Jerusa- 
lem, conceived  of  as  tiie  home  of  believers  in 
Christ.  Whicli  is  the  mother  of  us  all — 
more  accurately:  which,  is  our  7nother ;  for 
the  word  'all'  is  an  addition  to  tbe  original 
text.  In  the  Hebrew  idiom,  a  city  is  spoken 
of  as  the  mother  of  her  citizens.  Her  condi- 
tion is  theirs,  and  their  condition  is  hers. 
They  are  born  in  her,  and  are  often  called  in 
a  collective   sen.se    her    'daughter.'    (is:i.52:2; 

62  :  11  ;  Jer.  4  :  :il ;  6:3;  Micah  4  :  5.) 

27.  For  it  is  written.  Rejoice,  thou 
barren,  that  bearest  not:  break  forth 
and  cry,  thou  that  travailest  not:  for  the 
desolate  hath  many  more  children  than 
she  which  hath  a  husband.  Addressed  to 
confirm  the  preceding  statement  tlmt  the  free 
Jerusalem  is  our  mother.  The  last  clause  is 
translated  as  follows  in  the  Revised  Version: 
"for  more  are  the  children  of  the  desolate 
than  of  her  which  hath  the  husband"  ;  and 
by  the  Bible  Union  Version  :  "  because  many 
are  the  children  of  the  desolate,  rather  than 
of  her  who  has  the  husband."  Hence  the 
meaning  must  be  either  that,  while  both 
have  children,  those  of  the  former  are  '  many ' 
but  those  of  the  latter  are  not;  or  that,  while 
both  have  children,  those  of  the  former  are 
many,  even  more  than  those  of  the  latter. 
Tlio  words  are  quoted  from  the  Greek  Version 
of  Isaiah  54:1,  a  passage  whose  Me.<sianic  char- 
acter was  generally  admitted.  It  is  the  Jeru- 
salem above,  the  New  Covenant,  represented  in 
the  allegory  by  Sarah,  that  is  to  be  so  fruitful. 

28.  Now  we,  brethren,  as   Isaac   was. 


1  Yet  the  text  is  doubtful.  Instead  of  to  yap  (X  C  F 
G  K  L  P),  TO  Se  is  found  in  -several  of  the  best  MSS.  But 
the  meaning  of  the  sentence  is  about  the  same  wliich- 
ever  conjunction  is  proferred.  Tischendorf  has  the 
former,  Westcott  and  Hort  the  latter.  A fjai n,  ".Vvap 
is  read  before  2i>'a  in  A  B  D  E  K  L  P,  but  is  wanting  in 
K  C  F  G  and  the  later  Fathers.  On  internal  as  well  as 
external  grounds,  it  seems  necessary  to  consider  this 
word  a  part  of  the  te.Kt  as  it  came  froiu  the  hand  of 


Paul.  For  the  M.SS.  in  favor  of  the  insertion  are  decid- 
edly superior  to  those  in  favor  of  the  omission  of  "Ayap, 
and  the  reading  is  also  a  more  difficult  one. 

2 The  reading  'for,'  instead  of  'and,'  is  required  by 
the  best  MS.*^.  (X  A  B  C  D  *  F  G  P)  and  several  of  the 
early  revisions  (Snhidio,  Memphilic,  Syriao  Peschito), 
and  with  this  reading  the  natural  stibject  of  the  verb  is 
'  the  i)resent  Jerusalem.' 


62 


GALATIANS. 


[Ch.  IV. 


29  But  as  then  he  that  was  born  after  the  flesh  perse- 
cuted him  Ikat  was  burn  after  the  Spirit,  even  so  it  is 
niiw. 

:iO  Nevertheless  what  saith  the  Scripture?  Cast  out 
the  bomhvouian  ami  her  sou:  lor  the  son  of  the  bond- 
woman shall  not  be  heir  with  tlie  son  of  the  free  woman. 

31.  So  then,  ijret'iren,  we  are  not  cliildren  of  the 
bondwoman,  but  of  the  free. 


29  promise.  But  as  then  he  that  was  born  after  tlie 
flesh  persecuted  bim  t/iat  was  born  alter  the  Spirit, 

30  even  so  it  is  now.  Howbeit  what  saiih  the  Script- 
ure? Cast  out  the  bandniiid  and  her  son  :  for  the 
sou  of  the  handmaid  shall  not  inherit  with  the  son 

31  of  the  freewoman.  Wherefore,  brethren,  we  are  not 
children  of  a  handmaid,  but  of  the  freewoman. 


are  the  children  of  promise.  A  more  pre- 
cise rendering  of  tlie  Greek  text  would  omit 
'the'  bef(jre  'children.'  And  it  is  also  note- 
worthy that  'promise'  is  rendered  emphatic 
by  tlie  position  which  is  given  it  in  the  sen- 
tence. The  Bible  Union  Revision  follows  an- 
other text,  and  translates  the  verse  :  '  But  ye, 
brethren,  after  the  manner  of  Isaac,  are  chil- 
dren of  promise.'  ^  The  essential  meaning  of 
the  verse  is  the  same  whichever  pronoun  is 
correct.  There  is,  however,  some  reason  on 
the  ground  of  textual  authority  to  prefer  '  ye,' 
and  this  direct  application  of  the  thought  to 
tiie  Galatians  must  be  pronounced  very  nat- 
ural and  forcible. 

29.  But  as  then  he  that  was  born  after 
the  fleish  persecuted  him  that  was  born 
after  the  Spirit,  even  so  it  is  now.  The 
language  of  this  verse  probably  refers  in  the 
first  instance  to  Gen.  21 :  9,  where  Sarah  is 
said  to  have  seen  Ishmael  'mocking,'  or,  lit- 
erally, laughing.  Perhaps  the  laughter  was 
mocking  laughter.  "As  Abraham  had  laughed 
for  joy  concerning  Isaac,  and  Sarah  had 
laughed  incredulously, so  now  Ishmael  laughed 
in  derision,  and  probablj'  in  a  persecuting 
and  tyrannical  spirit."  (Bp.  Harold  Browne, 
in  the  "  Bible  Commentary.")  Compare  Gen. 
21  :  6  and  Ezek.  23  :  32.  The  tense  of  the  verb 
'persecuted'  (iSiwKev)  represents  the  action  as 
in  progress  or  continuous,  not  as  completed; 
and  it  is  conceivable  that  Paul  regarded  the 
event  described  in  Gen.  21  :9  as  only  the  first 
manifestation  of  a  hostilitj'  which  had  been 
characteristic  of  the  Ishmaelite  line  ever  si  nee. 
Compare  Ps.  83  :  7 ;  1  Chron.  5  :  10,  19.  '  Born 
after  the  fli-sh'  means  born  in  a  natural  man- 
ner; 'born  after  the  Spirit'  means  born  in  a 
superniitural  manner — that  is,  in  accordance 
with  a  promise  given  and  fulfilled  by  the 
Sjtirit  of  God.  It  is  plain  that  Paul  looked 
upon  the  extraordinary  birth  of  Isaac  as  hav- 


ing its  counterpart  in  the  regeneration  of  men 
by  the  Spirit  of  God. 

30.  Nevertheless  what  saith  the  Script- 
ure? Cast  out  the  bondwoman  and  her 
son:  for  the  son  of  the  bondwoman  shall 
not  be  heir  with  the  son  of  the  freewoman. 
The  words  of  Sarah  quoted  in  this  verse  are 
called  'the  Scripture,'  or  what  'the  Scripture 
saith,'  as  if  they  were  a  disclosure  of  the 
divine  will.  (Gen. -21:9.)  And  this  they  cer- 
tainly were ;  for,  though  grievous  to  Abraham 
(see  ver.  11),  they  were  distinctly  approved 
by  Jehovah  (ver.  12):  "In  all  that  Sarah  saith 
unto  thee,  hearken  unto  her  voice;  for  in 
Isaac  shall  thy  seed  be  called."  The  import 
of  this  in  Paul's  discussi(jn  is  very  plain.  Not 
only  are  those  who  simply  trust  in  Christ 
without  the  works  of  the  law  accepted  and 
justified  by  God,  but  those  who  rely  upon 
legal  ordinances  and  service  for  divine  favor 
are  rejected.  The  law  must  give  place  to  the 
gospel;  Judaism  must  be  severed  from  Chris- 
tianity. Those  who  are  insisting  with  fanat- 
ical zeal  upon  the  necessity  of  circumcision  to 
salvation,  are  Ishmaelites,  not  Israelites,  sons 
of  the  bondwoman  and  not  sons  of  the  free- 
woman.  Yet  at  this  very  time  the  Judaizing 
party  in  the  churches  of  Palestine  was  preter- 
naturally  active  tind  apparently  successful. 
How  absolute  was  the  apostle's  confidence  in 
the  truth  of  his  gospel ! 

31.  So  then,  brethren,  Ave  are  not  chil- 
dren of  the  bondwoman,  but  of  the  free. 
A  better  text  is  followed  bj'  the  Revisers : 
Wherefore  {Si6,  instead  of  opa),  brethren,  we  are 
not  children  of  a  (not  'the')  handmaid  {bond- 
woman), but  of  the  freewoman.  'A  bond- 
woman' is  equivalenUto  any  bondwoman,  be- 
cause there  are  manj'  legal  systems  by  which 
men  are  kept  in  bondage.  ^The  freewoman,' 
because  there  is  but  one  cftvenant  of  promise, 
represented  in  the  allegory  by  Sarah.     How 


'This  text  is  supported  by  excellent  manuscripts 
(B  D  *  F  Ct  6. 17.  61.  67  **  and  others),  thouph  not  by  the 
most  important  early  versions.  Lachmann,  Tischen- 
dorf,  Trcgelles, SiefFert-Meyer,  Ellicott,  l.ightfoot,  Boise, 
und  many  others  accept  the  reading  'ye,'  but  Westcott 


and  Hort,  with  the  Canterbury  Revisers,  prefer 'we.' 
It  is  diflicult  to  decide  between  these  readings,  but  the 
occurrence  of  the  first  per.son  plural  in  verses  26  and  31 
may  have  led  transcribers  to  change  the  '  ye '  into  '  we ' 
in  this  intervening  verse. 


Ch.  v.] 


GALATIANS. 


63 


CHAPTER  V. 


STAND  fast  tlierefoie  in  the  liberty  wherewith  Christ 
hath  made  us  free,  aud  be  nut  eutungled  again  witli 
tlie  yoke  of  bondage. 


1  For  freedom  did  Christ  set  us  free:  stand  fast 
therefore,  aud  be  not  entangled  again  in  a  yoke  of 
bondage. 


highly  did  tlie  apostle  prize  the  freedom  of 
Christian  life  and  ln)pe! 

Here  may  be  found  the  last  step  in  Paul's 
argument  for  tlie  gospel  as  revealing  a  perfect 
way  of  life.  The  remainder  of  his  Epistle  is 
more  practical  than  argumentative  or  contro- 
versial. But  it  is  no  less  instructive  on  that 
account:  it  is  full  of  thought,  some  of  which 
is  complementary  to  what  has  been  already 
written. 

Ch.  5  :  "The  apostle  here  exhorts  the  Gala- 
tians  to  maintain  their  liberty  in  Chri.st,  be- 
cause the  surrender  of  it  would  deprive  them 
of  all  benefit  from  the  gospel,  and  render  them 
debtors  to  keep  the  whole  law  in  order  to  be 
saved.  (1-6.)  He  reminds  them  of  the  sad 
contrast  between  their  present  state  and  the 
commencement  of  their  Christian  career; 
cautions  them  against  the  danger  even  of  in- 
cipient error,  and  reminds  them  how  absurd 
it  was  to  appeal  to  his  own  example  in  excuse 
for  their  perversion  of  the  rite  of  circum- 
cision. (7-12.)  He  expresses  the  wish  that 
those  who  were  misleading  them  might  be  cut 
off  from  all  connection  with  them,  and  be 
accounted  as  outcasts  and  heretics.  (12.)  He 
then  turns  to  warn  them  again.st  an  abuse  of 
their  Christian  liberty,  enjoins  upon  them  an 
observance  of  the  law  as  a  rule  of  duty,  the 
essence  of  which  is  love,  and  the  requirement 
of  wiiich  in  that  respect  they  would  be  enabled 
to  fulfill  by  following  the  dictates  of  the  Spirit. 
(13-18.)  To  enable  them  to  judge  whether 
they  are  actuated  by  the  Spirit,  or  an  opposite 
principle,  he  enumerates,  first,  some  of  the 
works  of  the  flesh,  and  then  the  characteristic 
fruits  of  the  Spirit.     (19-26.)"     (Hackett.) 

1-G.TheGalatians  Exhorted  to  Main- 


tainTheik  Free  Christian  Status,  and 
NOT  BY  Circumcision  to  Bind  Themselves 
TO  Keep  the  Whole  Law. 

1.  Stand  fast  therefore  in  the  liberty 
wherewith  Christ  hath  made  us  free,  etc. 
This  translation  follows  a  Greek  text,  not  so 
well  supported  by  manuscript  authority  as  the 
text  followed  in  the  Revised  Version :  With 
freedom  did  Christ  set  us  free;  stand  fast 
therefore,  etc.  Still  better  is  the  marginal 
rendering,  '  For  freedom,'  etc'  And  the  word 
'freedom'  is  emphatic.  Y  or  freedom,  and  not 
for  pupilage  or  any  inferior  state,  did  Christ 
set  us  free/  His  deliverance  of  us  from  bond- 
iige  to  the  law  was  for  the  purpose  of  estab- 
lishing us  in  the  family  of  God  as  sons  and 
heirs.  Yet  none  of  these  translations,  except 
the  first,  preserves  the  article  before  'freedotn,' 
though  it  belongs  to  the  original  text.  Paul 
evidently  refers  to  the  liberty  of  which  he  has 
been  speaking  in  the  previous  chapter — that  is, 
Christian  liberty,  and  his  meaning  would  be 
more  exactly  expressed  by  retaining  the  article 
and  inserting  an  explamitory  phrase:  'For 
the  freedom'  [of  sons  and  heirs]  'did  Christ 
set  us  free.'  Tlie  same  result  might  be  secured 
by  translating  the  article  tJiis:  '  For  this  free- 
dom did  Christ  set  us  free.'  But  it  is,  perhaps, 
better  to  forego  perfect  clearness  of  statement 
than  to  purchase  it  by  an  addition  to  the  origi- 
nal text,  or  by  a  free  rendering  of  the  article. 
To  introduce  his  exhortation,  the  apostle  gath- 
ers up  into  a  single  sentence  the  result  of  his 
discussion,  giving  the  place  of  emphasis  to  the 
word  'freedom'  :  'With  (or,  for)  the  freedom 
(just  spoken  of)  did  Christ  set  us  free;  stand 
fast,  therefore,  and  be  not  entangled  again  in 
a  yoke  of  bondage.'  *  '  Entangled,'  or,  en- 
snared, is  sometimes  u.sed  with  reference  to  a 


1  Far  die  Freiheit  hat  uns  Christus  be/reit,  is  Weizsac- 
ker's  translation.  Compare  Buttniann  (Thayer's),  pp_ 
178,  179. 

2 The  text  of  the  first  clause  is  by  no  means  certain, 
yet  the  readiiij;  approved  by  the  Revised  Version,  West- 
cott  and  Ilort,  Tischendorf,  Meyer,  Schaff,  and  others, 
is  sustained  by  a  clear  preponderance  of  testimony.  It 
differs  from  the  Tcxtus  Receptus  by  placing  ovv  after 
CTTijictTe  instead  of  eAeuSepta,  by  having  no  relative  jj, 
and  by  reading  i^mo?  xP"''''os  instead  of  xptaTos  »)/nos. 
The  ovv  is  not  foun.'.  in  the  first  clause  after «A«wd<pia 


in  XABC*DEFGP  and  many  cursives,  or  in  the 
Vulgate,  Memphitic,  Sahidic,  Armenian,  Gothic,  or 
Syriac  (Peschito)  Versions.  Only  Cc  K  L  and  many 
cursives  have  it.  Nearly  the  same  manuscripts  and 
versions  have  this  conjunction  after  (rrijiceTe.  The  rela- 
tive jj  is  wanting  in  N  A  B  C  D*  P  and  present  in 
J)  b  et  c  ]^  y^  jjjjfj  niany  cursives.  It  is  ea-sy  to  see  how 
this  relative  might  be  inserted  by  a  transcriber  for  the 
sake  of  rendering  the  language  of  the  apostle  more  per- 
spicuous. 


64 


GALATIANS. 


[Ch.  V. 


2  Behold,  I  Paul  say  unto  you,  that  if  ye  be  circum- 
cised, Christ  shall  profit  you  nothing. 

3  i'or  I  testify  again  to  every  man  that  is  circum- 
cised, that  he  is  a  debtor  to  do  the  whole  law. 

4  Christ  is  become  of  no  effect  unto  you,  whosoever 
of  you  are  justitied  by  the  law  ;  ye  are  fallen  from 
grace. 


2  Behold,  I  Paul  say  unto  you,  that,  if  ye  receive 

3  circumcision,  Christ  will  profit  you  nothing.     Yea, 
I  testify  again  to  every  man  that  receiveth  eircum-. 

4  cision,  that  he  is  a  debtor  to  do  the  whole  law.     Ye 
are  i  severed  from  Christ,  ye  who  would  be  justified 


1  Gr.,  brought  to  nought. 


net  in  which  one  is  caught  and  held;  and  here 
a  yoke  of  religious  bondiige  is  evidently  con- 
ceived as  something  in  which  the  Galatians 
were  liable  to  be  cauglit  and  held  captive. 
Formerly  they  had  been  in  bondage  to  the 
superstitious  fears  and  rites  of  heathenism; 
now  they  were  in  danger  of  accepting  the  no 
less  useless  and  burdensome  ritual  of  Judaism. 
They  were  moving  in  the  wrong  direction, 
away  from  spiritual  liberty  into  spiritual  sla- 
very, and  the  apostle's  heart  is  deeply  moved 
with  anxiety  to  preserve  them  from  so  great  a 
calamity. 

2.  Behold,  I  Paul  say  unto  you,  that  if 
ye  be  circumcised,  Christ  shall  (will) 
profit  you  nothing.  In  their  circumstances, 
submission  to  circumcision  would  involve  a 
relinquishment  of  their  faith  in  Christ,  a  vir- 
tual confession  that  he  was  not  an  all-suiBcient 
Saviour,  "the  way  and  the  truth  and  the  life," 
and  a  return  to  worl<s  of  law  as  being  the  only 
ground  of  acceptance  with  God.  It  may  be 
assumed  that  they  would  not  entertain  the 
thought  of  being  circumcised,  unless  they  were 
led  to  suppose  they  could  not  be  saved  without 
it,  and  so  were  led  to  trust  in  obedience  to  the 
law  for  salvation;  and  Paul  saw  that,  if  they 
were  to  do  this,  they  would  be  in  a  more  hope- 
less condition  than  they  were  before  hearing 
the  gospel.  By  the  words,  '  I  Paul,'  the  iipos- 
tle  assumes  a  right  to  speak  with  authority, 
and  shows  that  he  expects  his  authority  to 
have  some  weight  with  those  addressed. 

3.  For  I  testify  again  to  every  man  that 
is  circumcised,  that  he  is  a  debtor  to  do 
the  Avhole  law.  Observe  the  changes  in 
the  Revised  Version — 'yea'  instead  of  'for,' 
and  'roceiveth  circumcision'  instead  of  'is 
circumcised.'  In  both  cases  the  Revision  is  an 
improvement.  The  apostle  is  speaking  to  the 
point.  Every  Galatian  Christian  who  allows 
himself  to  be  circumcised  undertakes  by  that 
act  to  obey  the  whole  Jewish  Law,  moral  and 
ceremonial.  For  that  law  in  its  origin  and 
purpose  is  a  unit,  and  he  that  confesses  his 
obligation  to  obey  one  part  of  it  admits  his 


obligation  to  obey  every  part  of  it.  He  that 
trusts  f9r  salvation  in  his  obedience  to  any 
requirement  of  the  law,  makes  his  salvation 
depend  on  obedience  to  everj'  requirement  of 
the  law.  "For  whosoever  shall  keep  the 
whole  law,  and  yet  stumble  in  one  point,  is 
become  guilty  of  all."'  James  2  :  10,  Revised 
Version ;  compare  Gal.  3  :  10.  The  adverb 
'  again '  implies  his  utterance  of  the  stime  truth 
before,  probably  when  he  was  last  with  them 
(1:9);  if  not  at  that  time,  then  in  this  Epistle. 
See  3  :  10. 

4.  Christ  is  become  of  no  eflect  unto 
you,  whosoever  of  you  are  justified  by 
the  laAV.  It  is  difficult  to  make  a  satisfactory 
translation  of  the  first  clause.  The  Revised 
Version  reads :  '  Ye  are  severed  from  Christ.' 
The  Bible  Union  Version  :  'Ye  are  separated 
from  Christ.'  Dr.  Davidson  :  "  Ye  wepe  sepa- 
rated from  Christ."  It  is  better,  however,  to 
render  the  Greek  verb  in  this  clause  by  the 
English  perfect  tense:  'Ye  have  been  sei)a- 
rated  from  Christ' — that  is,  your  separation 
from  Christ  is  a  completed  act  in  the  case  of 
those  of  you  who  are  seeking  to  be  justified  in 
law.  There  is  no  article  before  the  original 
word  for  'law,'  and  though  the  Jewish  Law  be 
meant,  it  is  thought  of  as  standing  for  all 
divin6law;  and  the  meaning  is  this,  that  one 
who  is  now  resorting  to  law  for  justification 
has  thereby  severed  his  connection  with  Christ. 
Hence,  Paul  employ's  the  tense  of  completed 
action  in  the  next  clause:  Ve  are  fallen 
from  grace.  And  this  is  as  much  as  to  say, 
by  your  first  movement  toward  the  legal  sys- 
tem, toward  a  reliance  upon  works  of  law  for 
acceptance  with  God,  j'ou  have  surrendered  in 
principle  your  confidence  in  Christ  as  the 
ground  of  hope.  The  apostle  has  in  view  their 
standing  before  God  as  fixed  by  a  logical  inter- 
pretation of  their  conduct.  By  that  conduct 
they  turn  away  from  salvation  through  grace, 
and  sink  back  into  the  condition  of  men  who 
are  seeking  to  work  out  a  righteousness  of  their 
own.  What  Christ  himself  may  yet  do  for 
them  in  his  great  mercy  is  not  said,  but  the 


Ch.  v.] 


GALATIANS. 


G5 


5  For  we  thnmgh  the  Spirit  wait  for  the  hope  of 
righteousness  by  faith. 

G  For  in  .Iomis  Christ  neither  circumcision  availeth 
any  thing,  nor  uucircuiucisiou;  but  faith  which  workelli 
by  love. 

7  Ye  did  run  well;  who  did  hinder  you  that  ye 
should  not  obey  the  truth? 


5  by  the  law ;   ye  are   fallen  away  from  grace.     For 
we  through  tlic  Spirit  by  faith  wait  for  the  hope  of 

6  righlcoiisness.     For  in  Christ  Jesus  ueithtT  circum- 
cision availeth  anything,  nor  uncirciinicision  ;  but 

7  faiih    1  working   through   love.      Ye   were  running 
well;  who  did  hinder  you  that  ye  should  not  obey 


1  Or,  wrought. 


attitude  which  they  are  taking  toward  his 
woriv  for  them  is  faithfully  shown.  Hence, 
the  apostle  is  not  teaching  in  this  passage  the 
modern  doctrine  of  "falling  from  grace," 
whatever  may  be  the  bearing  of  the  entire 
Epistle  on  tlie  truth  of  that  doctrine. 

5.  For  we  through  the  Spirit  wait  for 
the  hope  of  righteousness  by  faith.  The 
connective  'for'  make  this  verse  confirmatory 
of  the  preceding  statement,  (ver.  4.)  The  fact 
that  true  Christians  await  in  faith  the  fulfill- 
ment of  their  hope  is  an  evidence  that  one 
wlio  is  turning  to  legal  works  for  salvation  has 
fallen  away  from  the  method  of  grace.  'The 
hope'  cannot  here  mean  the  feeling  of  hope, 
because  Christians  are  not  'waiting  for'  that; 
they  already  possess  it.  It  must  rather  signify 
that  which  is  hoped  for,  the  object  of  hope. 
But  this  hoped-for  good  is  in  some  way  defined 
by  the  words  'of  righteousness.'  What  then 
does  the  word  righteousness  here  signify?  It 
may  either  denote  a  perfect  moral  character 
as  that  which  is  hoped  for,  or  it  may  denote 
acceptance  with  God  through  Christ,  which  is 
the  pledge  of  that  which  is  hoped  for,  that  is, 
eternal  life.  In  other  words,  it  may  signify 
either  righteousness  or  justification.  And  as 
the  latter  meaning  is  suggested  by  the  whole 
previous  argument,  as  well  as  by  the  sense  of 
the  corresponding  verb  in  the  foregoing  verse, 
we  adopt  it  here.  Thus  this  verse  teaches  tliat 
eternal  life,  for  which  Christians  wait  in  hope, 
belongs  to  justification  and  will  eventually 
flow  from  it;  that  this  justification  and  hope 
are  dependent  on  faith  in  Christ;  and  that  this 
faith  itself  is  due  to  the  work  of  the  Holy 
S|)irit:  an  exceedingly  rich  cluster  of  truths, 
every  one  of  which  is  a  protest  against  the 
Judaistic  movement  among  the  Galatians. 

6.  For  in  Jesus  Christ  neither  circum- 
cision availeth  anything,  nor  uncircum- 
cision  ;  but  faith  which  worketh  by  love. 
Union  with  Christ  is  the  only  condition  of 
acceptance  with  God.  Obedience  to  the  Jew- 
ish Law  has  no  power  to  help  one  who  is  in 
fellowship   with   Christ;    heathenism    has   as 


little.  Faith  is  the  one  indispensable  thing, 
and  faith,  if  genuine,  works  by  love;  that  is  to 
say,  it  exerts  itself,  puts  forth  its  energy  by 
means  of  love  to  Christ,  to  Christians,  and  to 
men.  Faith,  indeed,  has  great  power,  and 
through  the  channel  of  love  it  lays  hold  of 
God  and  man.  "It  is  as  much  as  to  say," 
remarks  Lutlier,  "he  that  will  be  a  true  Chris- 
tian indeed,  .  .  .  must  be  a  true  believer. 
Now  he  believeth  not  truly  if  works  of  charity 
follow  not  his  faith.  .  .  .  Paul,  therefore,  in 
this  place  sets  forth  the  whole  life  of  a  Chri.s- 
tian  man;  namely,  that  inwardly  it  consist- 
eth  in  faith  toward  God,  who  hath  no  need 
of  our  works;  and  outwardly  in  our  charity 
or  good  works  toward  men,  whom  our  faith 
profitcth  nothing." 

This  verse  is  often  alleged  in  proof  of  Paul's 
radical  agreement  with  James.  For  the  faith 
which  he  describes  as  the  root  of  the  new  life 
is  an  energetic  working  principle;  it  is  not 
only  a  hand  opened  to  receive,  but  also  a  hand 
opened  to  give  ;  if  it  has  boundless  capacity 
for  trust,  it  has  equal  capacity  for  love.  The 
passage  has  also  been  alleged  in  proof  of  the 
slight  importance  of  any  outward  rites,  even 
though  appointed  by  Christ.  But  without 
reason  ;  for  the  apostle  makes  no  reference  to 
Christian  duties  or  ordinances,  and  love,  with- 
out which  faith  is  dead,  insists  upon  obedience 
to  the  commands  of  the  Master  who  is  loved. 
Kitual  ob.-ervances  as  expressions  of  faith  must 
not  be  confounded  with  ritual  observances  as 
works  of  righteousness  on  which  the  soul  relies 
for  justification. 

7-12.  He  Deplores  their  Leaning 
TOWARDS  Judaism,  but  has  Confidence 

THAT     THEY    YET    AbIDE     IN     THE     TrUTH, 

AND  Will  Cast  Out  the  Leaven  of 
False  Teachers. 

7.  Ye  did  run  well:  who  did  hinder 
you  that  ye  should  not  obey  the  truth? 

The  imperfect  tense  of  the  Greek  verb  'to 
run'  is  more  exactly  rendered  in  the  Revised 
Version :  Ve  were  running  well.  As  Paul 
looks  back  over  their  Christian,  course  pre- 


66 


GALATIANS. 


[Ch.  V. 


8  This  persuasion  comefh  not  of  him  that  calleth  you. 

9  A  little  leaven  leaveneth  the  wli  le  lump. 

10  I  have  contidetice  in  you  through  the  Lord,  that 
ye  will  be  none  otherwise  minded  :  but  he  that  troub- 
leth  you  shall  bear  his  judgmeut,  whosoever  he  be. 


8  the  truth  ?    This  persuasion  came  not  of  him  who 

9  calleth   you.     A   liitle   leaven   leaveneth   the   whole 
10  lump.     1  have  confidence  to  you-ward  in  the  Lord, 

that  ye  will  be  none  otherwise  minded :  but  he  that 
1       troub'leth  you  shall  bear  his  judgment,  whosoever 


vioiis  to  the  arrival  of  Judaizing  teachers 
among  them,  he  can  speak  of  it  with  praise. 
Tliey  were  doing  their  work  bravely.  They 
were  mindful  of  the  truth  which  he  had 
preached  to  them,  and  were  seeking  to  grow 
ill  the  grace  and  the  knowledge  of  Clirist. 
But  a  change  was  now  manifest.  They  were 
no  longer  pressing  forward  in  the  way  of  life. 
And  so  he  asks  with  some  surprise  and  perhaps 
indignation  :  '  Who  is  it  that  has  cut  off  your 
way  and  arrested  your  progress  (compare  1 
Thess.  2  :  18;  Kom.  12  :  22;  1  Peter  3  :  7),  so 
that  ye  should  not  hearken  to  the  true  gospel  ?' 
Some  one's  persuasion  had  evidently  been 
more  effective  with  them  than  that  of  the 
truth  itself,  as  preached  by  Paul,  and  by 
others  who  accepted  his  views  of  the  gospel. 

8.  This  persuasion  cometh  not  of  him 
that  calleth  you.  A  literal  translation  would 
read  :  The  persuasion  is  not  from  him  that 
calleth  you.  That  is,  the  persuasion  to  wliich 
I  have  just  referred,  and  to  which  you  have 
hearkened,  instead  of  hearkening  to  the  truth, 
is  not  from  God  who  calls  you  from  darkness 
to  light.  The  word  '  persuasion '  may  be 
either  active  or  passive ;  it  may  signify  the  act 
of  persuading,  or  the  result  of  that  act,  being 
persuaded.  Here  it  is  commonly  and  cor- 
rectly supposed  to  be  active,  especially  because 
of  its  connection  with  'him  that  calleth.' 
How  dangerous  this  '  persuasion  '  might  be  the 
apostle  now  shows  by  an  illustration. 

9.  A  little  leaven  leaveneth  the  whole 
lump.  What  is  represented  here  by  'a  little 
leaven'?  Many  answer,  false  teaching;  and 
others,  false  teachers.  The  former  insist  that 
the  influence  of  erroneous  teaching  is  more 
like  the  influence  of  leaven  than  is  the  influ- 
ence of  false  teachers.  But  the  latter  insist 
that  the  context  directs  the  mind  to  a  small 
company  of  teachers,  and  that  their  work 
would  diffuse  itself  through  the  churches  as 
leaven  diffuses  its  energy  through  the  whole 
mass.  We  incline  to  the  latter  view,  but  do 
not  see  that  the  meaning  of  the  passage  would 
be  essentially  difl'erent  if  the  former  were 
intended.  The  latter,  however,  throws  a  little 
more  emphasis  on  the  personal  element,  and 


we  think  it  highly  probable  that  the  zeal  of 
the  Judaizers,  even  more  than  the  plausibility 
of  their  teaching,  was  effective  in  spreading 
tlieir  influence. 

10.  I  have  confidence  in  you  through 
the  Lord,  that  ye  will  be  none  otherwise 
minded.  Better :  /  have  confidence  in  regard 
to  you  in  the  Lord,  etc.  The  pronoun  'I'  is 
emphatic  :  I  myself,  whatever  others  may  say 
or  think,  have  confidence  in  you.  'In  the 
Lord'  is  added  by  the  apostle  because  tlie 
source  of  his  confidence  as  to  tlie  future  belief 
of  the  Galatians  is  in  Christ.  The  second 
clause,  '  that  ye  will  be  none  otherwise 
minded,'  seems  to  mean  that  ye  will  think 
and  feel  as  I  have  expressed  myself  in  regard 
to  this  matter.  In  stiying  this  he  may  have 
had  in  mind  the  context  from  ver.  7  to  ver. 
9  inclusive,  which  shows  that  the  Judaists  had 
led  the  Galatians  away  from  the  truth  in  a 
dangerous  manner,  or  he  may  have  htid  in 
mind  the  proverb  just  quoted,  believing  that 
they  would  agree  with  him  as  to  the  danger 
suggested  by  it.  In  either  case,  he  is  confident 
that  his  Galatian  bretliren,  forewarned  and 
instructed,  will  agree  with  his  view  and,  resist- 
ing the  teachers  of  error,  regain  their  trust  in 
Christ  alone  for  salvation.  But  he  that 
troubleth  you  shall  bear  his  judgment, 
whosoever  he  be.  Literally,  'the  judgment' 
which  his  sin  merits.  The  word  '  trfjubleth  ' 
signifies  to  disturb  the  mind  or  the  community. 
Both  these  evils  were  no  doubt  occasioned  by 
the  new  teaching  which  contradicted  that  of 
the  apostle.  Even  the  ardent,  impulsive,  un- 
stable Galatians  were  not  likely  to  be  carried 
over  to  Jewish  legalism  without  a  sharp  strug- 
gle in  the  minds  of  individuals  or  without 
loud  controversy  in  the  churches.  '  Shall  bear 
his  judgment'  is  a  clear  recognition  of  divine 
government  and  justice.  The  teacher  of  false 
doctrine,  however  conspicuous  he  may  be, 
will  not  escape  retribution.  The  ringleader 
of  this  proselyting  raid  is  accountable  to  God, 
and  at  his  tribunal  will  surely  be  made  to  bear 
a  heavy  burden  of  displeasure.  Yet  there 
may  be  no  reference  to  any  particular  leader. 
The  singular  may  perhaps  be  used  merely  for 


Ch.  v.] 


GALATIANS. 


67 


11  And  I,  brethren,  if  I  yet  preacli  circumcision,  why 
do  I  yet  Slitter  persecution?  then  is  the  ott'ence  of  the 
cross  ceased. 

12  I  would  they  were  even  cut  ofF  wliich  trouble  you. 
1:J  For,  brethren,  ye  have  been  called  unto  liberty  ; 

only  ti.se  not  liberty  for  an  occasion  to  the  flesh,  but  by 
love  serve  one  another. 


11  he  be.  But  I,  bretliren,  if  1  still  preach  circum- 
cision, why  am   I  still  persecuted?    then  hath  the 

12  stumblingblock  of  the  cross  been  done  away.  1 
would  that  they  who  unsettle  you  would  even  '  go 
beyond  circumcision. 

13  For  ye,  brethren,  were  called  for  freedom  ;  only 
tisf  not  your  freedom  for  an  occasion  to  the  flesh, 
but    tlirough    love    be    servants    one    to    another. 


1  Or,  mutilate  thetntelve4. 


emphasis,  and  the  application  be  to  every  one 
wlio  was  engaged  in  pressing  circumcision  on 
the  Galatians. 

11.  And  I,  brethren,  if  I  yet  preach  cir- 
cumcision, why  do  I  yet  suffer  persecu- 
tion? then  is  the  offence  of  the  cross 
ceased.  Or  (Revised  Version),  But  /,  breth- 
ren, if  I  still  preach  circurncision,  why  am  I 
still  persecuted  f  then  hath  the  stumbling- 
block  of  the  cross  been  done  away.  The  con- 
nection of  this  verse  with  the  preceding  is 
obscure.  But  it  may  be  supposed  that  Paul 
was  reminded  by  his  strong  language  concern- 
ing Judaists,  that  he  had  been  himself  accused 
by  tliem  of  conceding  the  necessity  of  circum- 
cision, for  example,  in  the  case  of  Timothy, 
and  that  he  now  proposes  by  one  decisive 
argument  to  prove  the  absurdity  of  the  charge. 
'  But  as  to  m^'self,  brethren,  if  it  is  circumci- 
sion that  I  still  preach,  as  I  certainly  did  be- 
fore my  conversion,  wh^'  am  I  notwitlistanding 
this  persecuted?'  For  to  my  persecutors  the 
only  stumbling-block  pertaining  to  the  cross, 
or  to  the  gospel,  is  its  dispensing  with  obe- 
dience to  the  law  as  a  means  of  justification  ; 
and  if  I  so  preacli  it  as  to  include  in  it  obe- 
dience to  the  law  as  necessary  to  acceptance 
with  God,  the  stumbling-block  is  removed, 
and  their  hostility  to  me  becomes  inexplic- 
able. 

12.  I  would  that  they  were  even  cut  off 
which  trouble  you.  The  Greek  interpreters 
all  understand  thisof  self-mutilation.  "Would 
that  they  who  unsettle  you  would  even  mutil- 
ate themselves."  (Davidson.)  So  understood, 
the  language  is  an  instance  of  just  sarcasm. 
Let  those  zealots  for  a  fleshly  rite  who  resort 
to  desperate  misrepresentation  in  defense  of 
it,  go  the  whole  figure  and  make  themselves 
eunuchs,  like  the  priests  of  Cj'bele.  "Cir- 
cumcision under  the  law  and  to  the  Jews,  was 
the  token  of  a  covenant.  To  the  Galatians, 
Under  the  Gospel  Dispensation,  it  had  no  such 
significance.  It  was  merely  a  bodily  mutila- 
tion, as  such  differing  rather  in  degree  than 


in  kind  from  the  terrible  practices  of  the 
heathen  priests."     (Lightfoot.) 

13-15.  Paul  Exhorts  them  not  to 
Abuse  their  Christian  Freedom  by 
Neglecting  to  Obey  the  Law  of  Love. 

13.  For,  brethren,  ye  have  been  called 
unto  liberty.  By  the  word  'for'  this  state- 
ment is  made  to  justify  the  sharp  language  of 
the  previous  verse.  'I  cannot,  as  you  per- 
ceive, look'upon  these  Judaistic  "subverters," 
who  are  creating  dissension  and  bringing  you 
under  a  yoke  of  bondage,  without  deep  indig- 
nation ;  for  ye  were  called  by  the  grace  of 
God  unto  freedom  in  Christ  his  Son.'  Yet, 
while  justif^'ing  all  he  had  said  against  the 
advocates  of  circumcision  and  the  Jewish  Law, 
the  apostle  feels  the  need  of  cautioning  the 
brethren  in  Galatia  against  an  abuse  of  their 
Christian  liberty.  Perhaps  he  knew  that  some 
had  already  begun  to  turn  their  liberty  into 
license;  and,  therefore,  he  adds,  only  use 
not  liberty  for  an  occasion  to  the  flesh. 
Whether  'use'  should  be  supplied  in  English 
to  bring  out  the  full  sense  of  the  Greek,  or 
some  other  verb,  like  make,  is  somewhat 
doubtful  ;  but  looking  at  the  Greek  sentence, 
we  prefer  'make'  (Troterre) :  'Make  not  your 
freedom  into  an  occasion  for  the  flesh' — mean- 
ing by  'the  flesh'  the  entire  sinful  nature  of 
man.  Thus  the  apostle  "  at  once  hastens,  with 
more  than  usual  earnestness,  to  trace  out  the 
ineffaceable  distinction  between  true  spiritual 
freedom  and  a  carnal  and  antinomian  license." 
(Ellicott. )  That  'the  flesh'  here  means  the 
whole  sinful  nature  of  man  is  evident  from 
the  following  i)aragraph.  (vcr.  16-J6.)  But  by 
love  serve  one  another.  An  exhortation 
of  deep  and  far-reaching  import,  reminding 
us  of  a  wonderful  scene  at  the  close  of  our 
Lord's  ministry,  when  he  taught  his  disciples 
to  render  the  humblest  service  to  one  an- 
other. See  John  13  ;  4-16.  The  word  trans- 
lated 'serve,'  signifies  to  render  bondservice; 
and  as  it  is  in  the  present  tense,  it  denotes 
continuous  serving;  so  that  the  Revised  Yer- 


68 


GALATTANS. 


[Ch.  V. 


14  For  all  the  law  is  fulfilled  in  one  word,  eren  in 
this;   Ihou  shall  love  tliy  neighbour  as  thyself. 

15  But  if  ye  l>ite  and  devour  oue  another,  take  heed 
that  ye  be  not  consumed  one  of  another. 

K;  This  1  say  tlieu,  Walk  in  the  Spirit,  and  ye  shall 
not  fultil  the  lu'sl  of  the  flesh. 

17  For  the  flesh  lusteth  against  the  Spirit,  and  the 
Spirit  against  the  flesh:  and  these  are  contrary  the  one 
to  the  other ;  so  that  ye  cannot  do  the  things  that  ye 
would. 


14  For  the  ■vchole  la*  is  fuMUed  in  one  word,  even 
in   this;    Thou    sbalt   love   thy    neighijour  as   tby- 

15  self.  But  if  ye  bite  and  devour  one  another,  take 
heeil  that  ye  be  not  consumed  one  of  another. 

16  But  1   sav,  Walk  by  the  Spirit,  and  ve  shall  not 

17  fulfil  the  lust  of  the  flesh.  For  the  flesh  lustith 
against  the  Spirit,  and  the  Spirit  against  the  flesh; 
for  these  are  contrary  the  one  to  the  other;  that  ye 


sion  gives  the  sense  correctly,  '  Through  love 
be  servants  one  to  another.'  '  You  can  do  the 
Immblest  work  with  the  utmost  freedom  of 
spirit,  if  you  do  it  for  the  benefit  of  your  breth- 
ren and  under  the  blessed  influence  of  love.' 
No  man  ever  perceived  the  beauty  and  energy 
of  love  with  a  more  distinct  vision  than  the 
writer  of  this  Epistle. 

14.  For  all  the  law  is  fulfilled  in  one 
word — that  is,  by  observing  one  precept.  The 
Greek  verb  is  in  the  perfect  tense,  and  there- 
fore the  apostle  teaches  that  whoever  has  done 
what  is  required  by  the  single  command  which 
he  has  in  mind,  has  obeyed  the  whole  law.  Of 
course,  he  does  not  intend  to  affirm  that  any  one 
has  done  this,  but  only  that  doing  this  involves 
doing  the  rest.  Even  in  this;  thou  shalt 
love  thy  neighbour  as  thyself.  See  Lev. 
19:18;  Matt.  22:39;  Luke  10:27;  Kom. 
13  :  9,  10.  To  obey  this  command  one  must 
have  perfect  love  to  his  neighbor,  and  such 
love  cannot  exist  in  a  heart  that  is  not  filled 
with  supreme  love  to  God.  The  excellence 
of  the  gospel  is  seen  in  this,  that  by  it  love  to 
God  and  man  is  implanted  in  the  heart  as  it 
never  is  by  the  claims  of  law ;  so  that  by  driv- 
ing men  from  itself  to  Christ,  for  pardon  and 
peace,  the  law  gets  an  honor  and  love  that  it 
can  obtain  in  no  other  way.  As  a  rule,  for 
those  who  have  begun  to  love  God,  the  law  is 
not  only  holy,  but  also  good  ;  while  as  a  means 
of  salvation  for  sinners  it  is  powerless.  Com- 
pare Kom.  7:  12;  Gal.  3:  21. 

15.  But  if  ye  bite  and  devour  one  an- 
other, etc.  "  He  says  not  simply  bite,  which 
indicates  sudden  anger,  but  devour,  which 
implies  continuance  in  an  evil  mind."  Again, 
"  h^trife  and  contention  are  destruction  to  those 
who  introduce  them,  as  well  as  to  those  who 
welcome  tliem."  (Chrj-sostom.)  The  more 
sacred  and  intimate  the  fellowship  disturbed, 
the  more  difficult  is  it  to  restore  harmony. 
"  A  brother  offended  is  harder  to  be  won  than 
a  strong  city  ;  and  such  contentions  are  like 

the  bars  of  a  castle."       (Pn.t .  is  ;  I9,  Rev.  Ver.)      But 


there  is  some  reason  to  believe  that  Paul,  by 
his  prompt  and  powerful  defense  of  the  gos- 
pel, together  with  his  earnest  delineation  of  a 
true  Christian  life  in  contrast  with  a  life  of 
sin,  arrested  the  influx  of  error  and  restored 
the  churches  to  harmony  in  the  truth. 

16-26.  Contrast  Between  a  Life  Con- 
trolled BY  THE  Flesh  and  a  Lifk  Con- 
trolled BY  the  Spirit:  the  Former 
Unchristian,  the  Latter  Christian. 

16.  This  1  say  then — more  exactly,  Noiv 
I  say  (Revised  Version),  or,  mean.  Walk 
in  the  Spirit.  Better,  Walk  by  the  Spirit 
— that  is,  under  the  guiding  impulse  of 
the  Holy  Spirit,  and  so  in  conformity  with 
his  will.  And  ye  shall  not  fulfil  the 
lust  of  the  flesh.  The  double  negative  in 
the  Greek  may  be  properly  rendered,  as  in 
the  Revised  Version,  ye  shall  by  no  means 
fulfil  the  lust  of  the  flesh.  The  word  'flesh' 
does  not  here  signify  the  bodily  part  of  man, 
to  the  exclusion  of  his  spirit,  but  his  sinful 
nature — that  is,  his  entire  nature  before  conver- 
sion, and  whatever  is  sinful  in  his  nature  after 
conversion.  According  to  Thayer's  "Lexi- 
con," it  "denotes  mere  human  nature,  the 
earthly  nature  of  man  apart  from  divine  influ- 
ence, and,  therefore,  prone  to  sin  and  opposed 
to  God."  The  word  translated  'lust'  signifies 
'desire,'  'longing,'  'craving,'  and  especially', 
'  desire  for  what  is  forbidden.'  Compare  Rom. 
7  :  7,  8;  James  1  :  14,  15.  When,  as  in  this 
place,  the  context  shows  that  it  is  used  in  the 
latter  sense,  it  may  properly  be  translated 
'  lust,'  although  the  reader  must  bear  in  mind 
that  it  has  no  special  reference  to  sensual 
craving. 

17.  For  the  flesh  lusteth  against  the 
Spirit,  and  the  Spirit  against  the  flesh; 
and  these  are  contrary  the  one  to  the 
other.  A  confirmation  of  the  foregoing 
statement.  The  desire  of  man's  heart  before 
conversion,  and  of  his  remaining  evil  nature 
after  conversion,  is  opposed  to  every  impulse 
of  the  Spirit,  and  in   acting  against  the  work 


Ch.  v.] 


GALATIANS. 


69 


18  Bui  if  ye  be  led  of  the  Spirit,  ye  are  not  under  the 
law. 

19  Now  the  works  of  the  flesh  are  manliest,  which 
are  Uune,  Adidtery,  fornication,  uucleanness,  lascivious- 
11  ess,  


18  may  not  do  the  things  that  ye  would.     But  if  ye  are 

I'J  led" by  the  Spirit,  ye  are  nut  under  the  law.  Nuw  the 

works  of  the  flesh  are  manifest,  which  are  these,  for- 


of  the  Holy  Spirit,  may  bo  said  to  oppose  tbo 
Spirit  liimself.  Honoe  the  apostle  adds  the 
sentence,  'and  these  are  contra i-y  tlie  one  to 
the  other.'  According  to  the  better  textual 
documents  (K*  B  D*  E  F  G  against  N<=  A  0  = 
K  L  P),  the  true  reading  is  '  for,'  instead  of 
'  and.'  'The  flesh  lusts  against  the  Spirit  and 
the  Spirit  against  the  flesli,  because  they  are 
contrary,'  etc.  So  that  ye  cannot  do  the 
things  that  ye  would — or  (Revised  Version), 
that  ye  may  not  do  the  things  that  ye  ivould. 
The  probable  meaning  of  the  clause,  when 
compared  with  Rom.  7  :  15,  16,  is  that  the 
opposition  of  sinful  desire  arrests  the  better 
choice  'so  that'  it  is  not  carried  into  effect. 
It  will  also  be  noticed  that  the  verb  'lusteth  ' 
is  not  expressed  after  the  word  '  Spirit.'  Many 
interpreters  would,  therefore,  supply  a  word 
of  similar  import,  but  less  associated  with 
evil,  such  as  '  contends,'  or  '  strives.'  Yet  tliis 
is  both  unnecessary  and  unnatural.  Compare 
Luke  '22  :  15,  "  With  desire  I  have  desired  to 
eat  this  passover  with  you  before  I  suffer." 
As  to  the  force  of  tlie  Greek  word  tlva),  trans- 
lated 'so  that,'  see  Buttmann's  "Grammar," 
239,  who  argues  that  it  may  be  translated  so 
that  in  a  number  of  passages.  Winer,  Meyer, 
and  Fritzsehe  insist  upon  the  telic  sense.  Dr. 
Hackett  maintains  that  the  telic  sense  may  be 
retained  here.  "Tlie  apostle  predicates  the 
teleological  aim  here  of  the  'flesh'  ((ripf),  or 
sinful  principle  in  man,  which,  according  to  a 
correct  anthropology,  is  viewed  as  the  ascend- 
ant influence  before  the  beginning  of  a  new 
life,  and  after  that,  as  still  striving  to  maintain 
its  ascendency."  After  having  said  that  the 
two  principles  are  thus  arrayed  against  each 
other,  he  goes  on  to  adjust  the  sequel  of  the 
sentence  to  that  posture  of  the  conflict:  "  They 
are  opposed  to  each  other,  I  say,  and  the  dan- 
ger is  that  you  will  remain  under  the  old 
domination— the  flesh,  in  this  struggle  with 
the  Spirit,  striving  to  bring  it  about  that  you 
should  not  do  the  things  which  the  Spirit  has 
taught  you  to  approve."  etc.  Meyer  and 
Ellieott  understand  that  each  of  these  princi- 
ple.'? strives  against  the  other,  that  you  should 
n(.t  do  the  things  which  you  would  do,  or  will. 
In  case  you  would  do  what  is  approved  by  the 


Spirit,  you  are  prevented  by  the  flesh  to  the 
extent  of  its  power;  and  in  case  you  would 
do  works  of  the  flesh,  you  are  prevented  by 
the  Spirit's  influence.  This  is  certainly  con- 
ceivable, bearing  in  mind  the  porsonilication 
of  the  flesh  and  the  personality  of  the  Sjiirit; 
but  it  seems  to  me  a  less  natural  thought  than 
the  one  expressed  by  '  so  that,'  etc. 

18.  Bit  if  ye  be  led  of  the  Spirit  (are 
led  by  the  -S>i?-e7),  ye  are  not  under  the  law 
— or,  under  law.  For  the  article  is  wanting 
in  the  original  text,  and  need  not  here  be  sup- 
plied in  translation.  In  this  verbe  the  apostle 
declares  that  the  influence  of  the  Spirit  is  of 
such  a  nature  as  to  deliver  one  from  bondage 
to  the  law  as  a  means  of  justification.  Ani- 
mated by  that  influence,  he  is  truly  free,  and 
does  the  will  of  God  under  the  impulse  of 
love.  Hence,  the  fact  that  one  is  led  by  the 
Spirit  renders  it  certain  that  he  is  not  under 
law.  Moreover,  it  is  evident  from  a  compari- 
son of  this  verse  with  ver.  16  and  17,  that 
the  law  is  conceived  of  as  in  some  way  arous- 
ing the  selfish  nature  of  man  into  controlling 
action,  while  the  Spirit  inspires  him  with  grati- 
tude and  benevolence.  The  former  may  beget 
fear  and  remorse  on  the  one  hand,  or  self- 
righteousness  and  pride  on  the  other;  but  it 
does  not  produce  the  fruit  of  trust  or  love  or 
personal  devotion,  while  the  latter  produces 
these,  iind  thereby  weakens,  if  it  does  not  de- 
stroy, self-righteoiisness,  pride,  and  fear. 

19.  Now  the  w^orks  of  the  flesh  are 
manifest,  which  are  these — or,  'of  which 
class  are'  the  following.  The  apostle  does 
not  aim  to  give  a  full  list  of  sinful  works,  but 
specimens  which  are  well  known  to  his  read- 
ers. This  enumeration  is  translated  more  cor- 
rectly in  the  Revised  Version  than  in  the 
Common  Version,  thus:  Fornication,  iin- 
cleanness,  lascivionsness,  idolatry,  sorcery, 
enmities,  strife,  jealousies,  wraths,  factions, 
divisions,  heresies,  envyings,  drunkenjtess, 
revellings,  and  snch  like — a  black  catalogue 
of  sins  issuing  from  a  selfish  heart!  Compare 
the  words  of  Jesus  in  Matt.  15  :  19,  "  For  out 
of  the  heart  come  forth  evil  thoughts,  mur- 
ders, adulteries,  fornications,  thefts,  false  wit- 
nes.s,  railings:    these  are  things  which  defile 


70 


GALATIANS. 


[Ch.  V. 


20  Idolatry,  witchcraft,  hatred,  variance,  emulations,  |  20  nicationj  uncleanness,lascivioiisness,  idolatry,  sorce- 


wratb,  strife,  seditions,  heresies, 

21  Euvyings,  murders,  drunkenness,  revellings,  and 
sucli  like:  of  the  which  I  tell  you  before,  as  1  liave 
also  told  you  in  time  past,  that  they  which  do  such 
things  shall  not  inherit  the  kingdom  of  God. 

•i2  But  the  fruit  of  the  Spirit  is  love,  joy,  peace,  long- 
sutt'ering,  gentleness,  goodness,  faith. 


ry,  enmities,  strile,  jealousies,  wraths,  factions,  divi- 

21  sions,  parties,  euvyings,  drunkenness,  revellings, 
and  such  like:  of  the  which  I  '  forewarn  you,  even 
as  I  did  '  forewarn  you,  that  they  who  practise  such 

22  things  shall  not  inherit  the  kingdom  of  God.  But 
the  fruit  of  the  Spirit  is  love,  joy,  peace,  longsuffer- 


1  Or,  tell  you  plainly. 


the  man."  Bengel  divides  these  sins  into 
those  'committed  (1)  with  one's  neiglibor; 
(2)  against  God;  (3)  against  one's  neiglibor; 
(4)  on  one's  self.'  liightfoot  groups  them  in 
the  same  way  as  (1)  sensual  passions — '  forni- 
cation,' 'uncleanness,'  'licentiousness';  (2) 
unlawful  dealings  in  things  spiritual — 'idol- 
atry,' 'witchcraft';  (3)  violations  of  hrotherly 
love — 'enmities,'  .  .  .  'murders';  {i)  intem- 
perate excesses — 'drunkenness,'  'revellings.' 
The  word  'fornication'  appears  to  signify,  in 
this  place,  illicit  sexual  intercourse  in  the  case 
of  those  married  or  of  those  unmarried;  'un- 
cleanness,' impurity  of  profligate  living,  in- 
cliiding  pederasty  ;  and  'lasciviousness,' open 
wantonness  of  conduct,  bold  defiance  of  moral 
order — for  example,  in  the  case  of  whoremong- 
ers and  harlots.  '  Idolatry  '  denotes  the  open 
recognition  and  worship  of  false  gods,  and 
'sorcery'  the  use  of  magical  arts,  many  of 
which  were  practiced  in  secret.  The  specifi- 
cations following  these  need  no  explanation  ; 
thej'  are  sins  which  spring  from  selfishness 
and  produce  contention,  division,  and  weak- 
ness in  the  churches.  I  would  translate  the 
words  'enmities,  strife,  jealousy,  wraths,  in- 
trigues, divisions,  factions,  envyings,  murders, 
drunkenness,  revellings.'  The  word  trans- 
lated '  wraths '  appears  to  denote  '  outbursts  of 
wrath."  The  last  two  nouns,  'drunkenness' 
and  'revellings,'  differ  in  that  the  latter  is 
more  comj)rehensive  in  meaning.  It  gener- 
ally includes  the  former,  though  it  may  be 


sometimes  used  where  there  is  no  complete 
intoxication.  Of  the  which  I  tell  you  be- 
fore, as  I  have  also  told  you  in  tim.es 
past  (forewarn  you,  even  as  I  did  foreunirti 
yon) :  that  they  which  do  (practise^)  such 
things  shall  not  inherit  the  kingdom  of 
God.  'Even  as  I  did  forewarn  you'  refers  to 
what  he  had  said  during  his  second  visit  to  the 
churches  of  Galatia,  when  some  of  these  'works 
of  the  flesh  '  had  begun  to  appear  among  them. 
'Shall  not  inherit,'  etc.  Whatever  may  be 
the  relation  of  men  to  the  church,  however 
loud  their  profession  of  faith  in  Christ,  they 
will  perish  at  last,  if  their  works  are  such  as 
those  just  enumerated.  Tliey  that  are  of  tlie 
flesh  cannot  please  God,  nor  can  they  "partake 
of  eternal  salvation  in  the  Messiah's  king- 
dom "  ;  for  they  are  not  sons  of  God  through 
faith  in  Christ  Jesus,  since  the  faith  which 
they  profess  to  have  does  not  work  through 
love.     See  ver.  6. 

22.  But  the  fruit  of  the  Spirit.  Sieffert 
holds,  against  Mej-er,  that  "the  collective 
singular,  'fruit,'  is  intended  to  fix  attention 
on  the  inner  unity  of  '  the  fruit  of  the  Spirit,' 
as  contrasted  with  'the  works  of  the  flesh,' 
which  spring  out  of  many  difterent  desires." 
Is  love,  joy,  peace,  longsulTering,  gentle- 
ness, goodness,  faith.  The  Revised  Ver- 
sion substitutes  'kindness'  for  'gentleness,' 
and  '  faithfulness'  for  '  faith  ' — in  both  CM.ses 
an  improvement :  in  the  former,  because  the 
Greek    word    (xpitrTOTin)    signifies    'kindness' 


1  The  word  for  '  murders '  is  not  found  in  the  Sinaitic 
and  Vatican  MSS.,  or  in  five  cursives.  But  it  is  in  A 
C  D  E  FG  K  L  P,  and  most  cursives ;  also  in  both  forms 
<if  the  Syriac,  the  Meniphitic,  the  Armenian,  ^thiopic, 
Gothic,  and  Vulgate  Versions ;  and  is  accepted  by  Laoh- 
mann,  Meyer,  the  Revisers.  Compare  Rom.  1  :  29.  "  The 
fact,  however,  of  the  same  alliteration  occurring  in  an- 
other epistle  written  about  the  same  time,  is  rather  in 
its  favor,  and  the  omission  in  some  texts  may  be  due  to 
the  carelessness  of  a  copyist  transcribing  words  so 
closely  resembling  each  other.  The  reading  must,  there- 
fore, remain  doubtful."     (Lighlfoot.) 

s  A  distinction  ought  to  be  made  in  translation  between 


jToi'eii'  and  irpaa-trtiv,  though  the  words  are  of  similar 
meaning.  "  Roughly  speaking,  n-oien'  may  he  said  to  an- 
swer to  the  Latin  /nrfr;'f,  or  the  English  do — rtpaaaeiv.  to 
agere,  or  English,  praelwe.  Tloinv,  to  designate  perform- 
ance ;  wpo<T<Teii', intended, earnest, habitual  performance. 
IloieiV,  to  denote  merely  productive  action  ;  -rpaaaav, 
definitely  directed  action,  rioieii',  to  point  to  an  actual 
result ;  npatrafiv,  to  the  scope  and  character  of  the  re- 
sult. In  Attic,  in  certain  connections  the  difference 
between  them  is  great;  in  others,  hardly  perceptible." 
(Schmidt.)  "The  words  are  a.'sociated  in  John  3  :  20, 
21;  5:  29;  Acts  26  :  9,  10;  Roui.  1:32;  2:3;  7:15,  seq.; 
13 :  1."    (Thayer.) 


Ch.  v.] 


GALATIANS. 


71 


23  Meekness,  temperance :  against  such  there  is  no  |  23  ing,    kindness,    goodness,    faithfulness,    raeeknesSj 
law 


24  And  they  that  are  Christ's  have  crucified  the  flesh 
with  the  att'eetions  and  lusts. 

2)  If  we  live  in  the  Spirit,  let  us  also  walk  in  the 
Spirit. 

26  Let  us  not  be  desirous  of  vainglory,  provoking 
one  another,  envying  one  another. 


4  1  temperance:  against  such  there  is  no  law.  And 
they  that  are  of  Christ  Jesus  have  crucified  tlie 
tle>h  with  the  passions  and  the  lusts  thereof. 

25  If  we  live  by  the  .Spirit,  by  the  Spirit  let  us  also 

26  walk.    Let  us  not  be  vainglorious,  provoking  one 
another,  envying  one  auotlier. 


1  Or,  ael/'COHtrol. 


or  '  graciousness,'  rather  than  'gentleness,' 
though  gentleness  nitiy  be  included  in  kind- 
ness; and  in  the  latter,  because  the  context 
requires  us  to  think  of  a  quality  which  has 
respect  to  human  relations. 

23.  Meekness,  temperance.  Self-control 
is  a  better  rendering  of  the  Greek  word  for 
'temperance.'  If  there  be  any  special  refer- 
ence to  tiioderatii>n  in  the  use  of  food  or  drink, 
this  reference  must  be  inferred  from  an  as- 
sumed contrast  between  this  word  and  the 
words  'drunkenness'  and  'revellings'  in  ver. 
21,  and  not  from  any  such  limitation  in  the 
me-ining  of  the  word  itself.  The  most  that 
can  safely  be  said  is  this,  tbat  self-control 
fairly  embraces  thorough  'temperance'  in  the 
use  of  food  and  drink.  Neither  food  nor 
drink  of  any  kind  should  be  used  in  such  a 
manner  as  to  injure  health  of  body  or  of 
mind.  Against  such  there  is  no  law.  They 
are  all  good,  and  not  evil.  The  law  is  for 
them,  not  against  them.  "  If  ye  are  led  by 
the  Spirit,  ye  are  not  under  law."  (ver.  is.) 
"Law  is  not  made  for  a  righteous  man,  but 
for  the  lawless  and  disobedient,"  etc.  (i  ffm- 
1:9,10.)  Yet  it  approves  all  that  is  right, 
though  it  cannot  produce  it  in  fallen  man. 

24.  And  they  that  are  Christ's  have 
crucified  the  flesh  with  the  affections 
and  lusts.  The  Revised  Version  is  prefer- 
able, And  they  that  are  of  Christ  Jesus  have 
crucified  the  flesh  tvith  the  passions  and  the 
lusts  thereof.  Yet  the  word  'thereof  might 
properlj'  be  stricken  off,  because  unnecessary 
to  the  sense  and  representing  no  word  in  the 
original.  The  verb  '  have  crucified  '  expresses 
SI  contpleted  act,  referring,  without  doubt,  to 
their  conversion.  At  that  time  they  died  with 
Christ  that  they  might  live  unto  God.  See 
2  :  19,  20;  3  :  26,  27.     "  To  Christians  ideally  , 


ci>nsidered,  as  here,  this  ethical  mortification 
of  tlie  flesh  is  something  already  accomplished 
(compare  Kom.  G  :  2-14);  but  in  reality,  it  is 
also  renewed  continually  (Rom.  8:i3;  Cui.  3:5), 
though  the  latter  fact  is  not  mentioned  in  this 
place."     (Meyer.) 

25.  If  we  live  in  (or,  by)  the  Spirit,  let 
us  also  walk  in  {by)  the  Spirit.  Let  the 
outward  life  agree  with  the  inward.  If  the 
latter  is  moved  and  directed  by  the  Spirit  of 
God,  the' former  should  be  controlled  by  the 
same  divine  influence.  But  that  is  not  an  in- 
fluence which  operates  without  regard  to 
human  freedom.  No  Christian  will  be  kept 
in  the  narrow  way,  unless  it  be  by  his  own 
consent  and  choice.  The  exhortation  means 
watchfulness,  prayerful ness,  and  effort.  The 
Greek  verb  for  'walk'  is  not  the  same  in  this 
verse  and  in  ver.  16.  The  one  used  here 
suggests  the  idea  of  an  orderly  procedure, 
perhaps  of  moral  and  religious  conduct  regu- 
lated by  a  settled  purpose. 

26.  Let  us  not  be  desirous  of  vain- 
glory, provoking  one  another,  envying 
one  another.  If  we  give  to  the  Greek  word 
translated  'be'  its  usual  signification,  the  first 
part  of  this  verse  must  be  translated,  'Let  us 
not  become  vainglorious,'  as  if  that  were  a  sin 
to  which  Christians  were  liable,  but  of  which 
the  Galatians  had  not  in  any  marked  degree 
been  guilty.  A  conceited,  vainglorious  per- 
son is  certain  to  i)rovoke  others  to  dislike  and 
criticize  him.  At  the  same  time,  he  is  liable 
to  be  envious  of  those  who  receive  the  atten- 
tion and  respect  which  he  imagines  to  be  due 
to  himself.  It  is,  therefore,  very  diflBcult  to 
preserve  brotherly  love  in  churches  where 
some  are  puffed  up  with  pride,  thinking  of 
themselves  more  highly  than  they  ought  to 
think.     See  Rom.  12  :  3. 


72 


GALATIANS. 


[Ch.  VI. 


CHAPTER  VL 


BRETHREN,  if  a  man  be  overtaken  in  a  f.,ult,  ye 
wliich  are  spiritual,  restore  sucli  a  one  in  the  spirit 
of  uieekness;  considering  tliyself,  lest  tlioii  also  be 
tfiiipted. 

2  Bear  ye  one  another's  burdens,  and  so  fulfill  the 
law  of  Christ. 


1  Brethren,  even  if  a  man  be  overtaken  lin  any 
trespass,  ye  who  are  spiritual,  restore  such  a  one  iu 
a  spirit  of  meekness ;  looking  to  thyself,  lest  thou 

2  also  be  tempted.    Bear  ye  one  another's  burdens, 


1  Or,  by. 


Ch.  6:  "He  adds  in  tlie  last  chapter  several 
general  directions,  siicli  as  relate,  for  example, 
to  the  spirit  with  which  Christitins  should  ad- 
monish those  who  fall  into  sin,  the  patience 
which  they  should  exhibit  toward  each  other's 
faults,  the  duty  of  providing  for  the  wants  of 
Christian  teachers,  and,  in  short,  performing 
unweariedly  every  good  work,  with  the  assur- 
ance that  in  due  time  they  should  have  their 
reward,  (i-io-)  He  warns  them  once  more 
against  the  sinister  designs  of  those  who  were 
so  earnest  for  circumcision,  holds  up  to  their 
view  again  the  cross  of  Christ  as  that  alone  in 
which  men  should  glory,  and  closes  with  a 
praj'er  for  them  as  those  whom  he  would  still 
regard  as  brethren,     (u-is.)"     (Hackett.) 

1-10.  General  Exhortatio>s  and 
"Warnings. 

1.  Brethren.  This  word  must  be  regarded 
as  a  spontaneous,  unstudied  expression  of  the 
apostle's  feeling  to  ward  the  Galatians.  Though 
heha'^  reproved  and  admonished  themsharply, 
he  still  loves  them  as  brethren  in  the  Lord,  and 
addresses  them  with  deep  affection.  Thus  love 
pleads  when  argument  is  exhausted.  If  (Re- 
vised Version,  even  if)  a  man  be  overtaken 
in  a  fault.  The  meaning  of  the  verb  (jrpo- 
Xriii<i>e^),  translated  'be  overtaken,"  is  consid- 
ered doubtful.  It  may  signify  (as  (taTaAo/ajSavw, 
in  John  8:4),'  be  detected,'  or,  '  surprised  '  — 
that  is,  in  the  act  of  transgression.  This  in- 
terpretation is  approved  by  Ellicott,  Light- 
foot,  and  others.  If  correct,  the  case  supposed 
by  the  apostle  is  one  which  admits  of  no  doubt 
as  to  the  offense — that  is,  as  to  the  certainty  of 
its  having  been  committed.  Others  believe 
that  the  verb  describes  its  subject  as  involved, 
before  he  is  fully  aware  of  it,  in  transgression. 
He  is  taken,  when  off  his  guard,  by  tempta- 
tion;  and,  before  he  clearly  apprehends  his 
condition,  lapses  into  wrongdoing;  so  that  his 
offense  is  less  culpable  than  it  would  have 
been  had  he  acted  deliberately.  It  is  difficult 
to  decide  which  of  these  significations  best 
suits  the  context;  but,  on  account  of  the  pas- 


sage in  John,  we  prefer  the  former.  The 
offense  referred  to  (jrapajTTOMa)  is,  "a  lapse  from 
truth  and  uprightness."  In  the  Revised  Ver- 
sion it  is  rendered  'trespass,'  and  Eritzsche 
saj's  that  it  differs  "in  figure,"  but  not  "in 
force,"  from  the  Greek  word  {aixdpTrina),  which 
denotes  a  sinful  deed.  Ye  which  are  spir- 
itual. Thus  the  apostle  assumes  that  there 
were  those  in  the  churches  of  Galatia  who 
were  led  by  the  Spirit  of  God,  and  who,  under 
the  influence  of  that  Spirit,  might  deal  wisely 
with  offenders.  But  he  does  not  exhort  those 
who  were  unconscious  of  bearing  'the  fruit  of 
the  Spirit'  (0:22. 23)  to  undertake  this  delicate 
and  difficult  task  of  restoring  a  brother  that 
has  been  guilt}'  of  known  sin.  Restore  such 
a  one  in  the  spirit  of  meekness.  The  Re- 
vised Version  '  in  a  spirit  of  meekness '  answers 
perfectly  to  the  original.  A  spirit  of  meek- 
ness is  a  disposition  distinguished  by  that 
quality  and  produced  by  the  indwelling  of 
the  Holy  Spirit.  See  5  :  23.  A  proud  or  con- 
tentious spirit  would  utterly  disqualify  one 
for  the  service  contemplated  bj'  the  ajiostle  in 
this  exhortation.  Considering  thyself,  lest 
thou  also  be  tempted.  "The  transition 
from  the  plural  to  the  singular  gives  the  charge 
a  direct  personal  application:  each  one  of  jou 
individually."  (Lightfoot.)  The  word  '  also' 
shows  that  the  '  fault,'  or  lapse  into  sin,  spoken 
of  in  the  first  clause,  is  occasioned  b}'  tempta- 
tion, and  that  even  spiritual  men  are  liable  to 
be  overcome  by  temptation.  "Let  him  that 
thinketh  he  standeth  take  heed  lest  he  fall." 
(1  Cor.  10: 12.)  A  consideration  of  one's  own 
weakness  will  prevent  harsh  dealing  with  an 
offending  brother.  This  general  direction  of 
Paul  is  perfectly  consistent  with  the  more  de- 
tailed method  of  procedure  laid  down  by 
Christ  in  Matt.  18  :  15-18.  The  aim  in  both 
cases  is  restoration,  not  excision  ;  though  the 
latter  must  follow  if  the  former  fails. 

2.  Bear  ye  one  another's  burdens,  and 
so  fulfil  the  law  of  Christ.  Not  only  should 
Christians  possess  a  sympathetic  spirit  which 


CiJ.  VI  ] 


GALATIANS. 


73 


3  For  if  a  man  think  himself  to  be  something,  when 
he  is  nothing,  he  deceiveth  himself. 

4  But  let  every  man  prove  his  own  work,  and  then 
shall  he  have  rejoicing  in  himself  alone,  and  not  in 
another. 

5  For  every  man  shall  bear  his  own  burden. 

6  Let  him  that  is  taught  in  the  word  communicate 
uut»  him  that  leacheih  in  all  good  things. 


3  and  so  fulfil  the  law  of  Christ.     For  if  a  man  think- 
eth  himself  to  be  something,  when  he  is  nothing,  he 

4  deceiveth  himself.     Kut  let  each  man  i)rove  his  own 
work,  and  then  shall  he  have  his  glorying  in  regard 

5  of  himself  alone,  and  not  of  i  his  neighbour.     l>"or 
each  man  shall  bear  his  own  -burden. 

6  Hut  let  him  that  is  taught  in  the  word  communi- 


1  6r.  (A«  other 2  Or,  load. 


enters  into  the  condition  and  shares  the  sorrow 
of  a  trespassing  brother,  but  their  mutual  love, 
sympathy,  and  helpfulness  should  embrace  all 
the  cares  and  sorrows  of  the  spiritual  brother- 
hood. The  love  of  all  the  members  of  a  Chris- 
tian church  to  one  another  should  be  like  that 
which  Christ  has  for  them.  For  this  evidently 
is  'the  law  of  Christ'  referred  to  by  tlie  apos- 
tle. "This  is  m^'  commandment,  tliat  ye  love 
one  another,  even  as  I  have  loved  you."  (John 
15: 12.)  Compare  1  John  2  :  7-11.  Though  the 
Fourth  Gospel  was  not  yet  written,  it  is  evi- 
dent that  Paul  knew  the  substance  of  the 
Lord's  sweet  and  wonderful  command  to  his 
disciples. 

3.  For  if  a  man  think  himself  to  be 
sometliin§^,  when  he  is  nothing,  he  de- 
ceiveth himself.  This  verse  confirms  the 
preceding  by  showing  the  evils  of  an  opposite 
spirit  and  life.  He  that  imagines  himself  to 
be  strong  and  able  to  stand  alone,  when  in 
fact  he  is  weak  in  faith  and  love,  deludes  him- 
self Conceit  is  not  only  un.sympathetic,  it  is 
alsounihristian  and  delusive.  The  man  whose 
piety  is  not  in  his  life,  but  in  his  imagination, 
is  subject  to  a  fatal  but  cherished  error.  Faith 
that  does  not  work  by  love  will  not  be  recog- 
nized as  genuine  at  the  last  day. 

4.  But  let  every  man  prove  his  own 
work.  As  'but'  indicates,  the  proving  of 
orie's  own  work,  here  recommended,  is  neg- 
lected by  tiie  man  who  thinks  that  he  is 
sometiiing  when  he  is  nothing.  "By  their 
fruits  ye  shall  know  them"  is  a  rule  that  can 
be  applied  to  ourselves  as  well  as  to  our  neigh- 
bors. And  it  is  easier  for  a  Christian  to  test 
his  work  by  the  law  of  love  than  it  is  for  him 
to  test  his  whole  spiritual  condition  by  that 
law.  For  the  work  is  a  definite  outcome  from 
his  inner  life;  it  is  positive,  voluntary,  and  in 
a  sense  visible;  he  can  look  at  it,  measure  it, 
weigh  it,  prove  its  quality,  and  go  back  with 
it  as  a  lamp  into  the  still,  obscure  depths  of 
the  soul  which  he  could  scarcely  enter  without 
it.     Compare  1   Cor.  11  ;  31.     The  remainder 


of  the  verse  is  more  accurately  rendered  in 
the  Bible  Union  Revision  :  ".^nt/  then  shall 
he  have  [thel  ground  of  glorying  in  reference 
to  himself,  and  not  to  another.'^  For  the 
Greek  word  (Kavxi)ti-aL)  has  the  article,  and  does 
not  signify  'rejoicing,'  but  rather  '  the  ground 
of  glorying';  here,  the  ground  of  glorying 
which  the  character  of  his  own  work  furnishes. 
Compare  the  words  of  Paul  in  1  Cor.  4:5: 
"And  tlven  shall  every  man  have  his  j)raise 
from  God"  ;  literally,  "the  praise  from  God" 
— that  is,  the  praise  due  to  each.  But  in  this 
place  the  apostle  has  in  mind  what  a  Christian 
man  should  deem  an  occasion  for  exultant 
thankfulness;  it  is  the  service  or  suflering 
which,  by  the  grace  of  God,  he  is  himself  en- 
abled to  bear;  it  is  his  work  tested  by  the  law 
of  love,  and  not  his  work  as  compared  with 
'the  other'  Christian's  work,  which  may  be  of 
the  poorest  quality.  Ellicott's  interpretation 
is  excellent:  "If  any  one  wishes  to  find  mat- 
ter for  boasting,  let  it  be  truly  searched  for  in 
his  own  actions,  and  not  derived  from  a  con- 
trast of  his  own  fancied  virtues  with  the  faults 
of  others."  Compare  2  Cor.  10  :  17;  11  :  30; 
12  :  9.  In  the  next  verse  is  astatement  of  the 
reason  for  this  method  of  proving  one's  own 
work. 

5.  For  every  man  shall  bear  his  own 
burden.  Dr.  Hackott  proposes  to  translate 
this  verse  as  follows:  'For  each  one  shall 
carry  his  own  load,'  remarking  that  "the 
burdens  which  the  apostle  urges  his  readers  to 
'bear'  (ver. 2)  are  the  faults  and  offenses  of 
others,  toward  which  we  are  required  to  be 
tolerant,  charitable;  and  the  'load'  which 
every  one  has  to  'carry'  is  that  of  his  own 
accountability  for  all  his  sins  and  deficiencies, 
be  it  as  it  may  with  otliers,  whether  they  are 
more  or  less  guiltj"^  than  himself" 

6.  But.  This  particle  is  omitted  in  the 
Common  Version.  It  belongs,  however,  to 
the  text  and  must  be  considered  in  the  inter- 
pretation. Giving  it,  as  usual,  a  slightly  ad- 
versative sense,  the  connection  of  thought  is 


74 


GALATIANS. 


[Ch.  VL 


7  Be  not  deceived  ;  God  is  not  mocked :  for  wliatso- 
ever  a  man  soweth,  tliat  shall  he  also  reap. 

8  For  lie  that  suweth  to  his  flesh  shall  of  the  flesh 
reap  corruption  ;  but  he  that  soweth  to  the  rfpirit  shall 
of  the  Spirit  reap  life  everlasting. 


7  cate  unto  him  that  teacheth  in  all  good  things.  Be 
not  deceived ;   (jod  is  not  mocked :  for  whatsoever 

8  a  man  soweth,  that  shall  he  also  reap.  For  he  that 
soweth  unto  his  own  flesh  shall  of  the  flesh  reap 
corruption ;    but    he    that   soweth  unto    the    Spirit 


as  follows:  'But,'  though  in  the  matter  re- 
ferred to,  each  one  will  carry  his  own  load,  it 
should  not  be  so  in  everything,  let  him  that 
is  taught  in  the  word  communicate  unto 
him  that  teacheth,  in  all  good  things. 
A  more  literal  rendering  would  be:  'let  him 
that  is  taught  ...  go  shares  with  him  that 
teacheth  in  all  good  things.'  Compare  1  Cor. 
9:  11:  "If  we  have  sown  unto  you  spiritual 
things,  is  it  a  great  thing  if  we  shall  reap  your 
carnal  things?"  If  the  word  translated  'let 
him  participate  with '  [KoivuiveCTm)  is  pressed  to 
its  utmost  extent,  it  may  be  taken  to  mean 
that  members  of  a  Christian  church  should 
considertheir  property  as  a  possession  common 
to  themselves  and  their  religious  teachers. 
But  this  cannot  be  the  apostle's  meaning.  All 
that  his  words  imply  is  that  the  laborer  is 
worthy  of  his  hire,  that  one  who  gives  his 
time  and  strength  to  the  religious  instruction 
of  others  should  receive  from  them  the  worldly 
things  necessary  to  health  and  appropriate  to 
one  in  his  condition.  See  1  Thess.  2:6,9; 
Phil.  4  :  10-18 ;  1  Tim.  5  :  17,  18.  Some  have 
supposed  that  'in  all  good  things'  must  refer 
to  spiritual  possessions,  and  that  the  apostle 
exhorts  the  people  who  are  still  in  need  of  re- 
ligious instruction  to  be  partakers  in  all  divine 
knowledge  with  their  teachers,  by  eagerly 
listening  to  their  words  and  becoming  familiar 
with  all  they  know.  But  this  thought  is  less 
suited  to  the  context  than  the  other.  For  the 
exhortations  of  the  preceding  paragraph  show- 
that  the  Galatians  werfe  deficient  in  mutual 
love,  sympathy,  and  helpfulness,  and  these 
deficiencies  are  closely  allied  to  neglect  of 
those  who  served  them  in  the  gospel.  Com- 
pare also  the  use  of  the  same  verb  in  Phil. 
4  :  15  and  Kom.  12  :  13.  In  the  former,  Paul 
saj's  that  "no  church  communicated  with  me 
as  concerning  giving  and  receiving  but  ye 
only";  and  in  the  latter,  "distributing  (com- 
municating) to  the  necessities  of  the  saints." 
Compare  1  Cor.  9  :  11.  It  is  also  said  that  all 
the  Greek  Fathers  who  interpret  the  passage 
give  it  the  meaning  adopted  by  us. 

The  apostle  proceeds  now  to  enforce  what  he 
has  just  said  by  an  appeal  to  the  divine  law  of 
retribution,   thus  taking  up  again  from    an- 


other point  of  view,  and  with  a  far-reaching 
glance  into  the  future,  the  thought  of  ver.  4. 

7.  Be  not  deceived.  Paul  uses  the  same 
admonition  elsewhere,  with  reference  to  what 
immediately  follows  it.  See  1  Cor.  6:9; 
15  :  33.  So  also  here.  God  is  not  mocked 
— that  is,  with  impunity.  Contemptuous  treat- 
ment of  him  is  sure  to  bring  evil  on  those  who 
are  guilty  of  it.  The  very  laws  of  their  nature 
are  his  servants,  doing  his  will.  Yet  every 
act  of  sin  expresses  contempt  for  his  being, 
authority,  and  judgment.  It  will  therefore 
bring  upon  the  sinner  a  punishment  answer- 
ing to  his  sin.  For  whatsoever  a  man 
soweth,  that  shall  (or,  will)  he  also  reap. 
This  is  one  of  the  profoundest  testimonies  of 
Scripture  as  to  the  moral  government  of  God. 
There  is  nothing  arbitrary  in  that  govern- 
ment. Retribution  will  be  proportioned  to 
sin,  and  will  be  seen  to  grow  out  of  it  with  a 
terrible  certainty.  "  They  would  none  of  my 
counsel,  they  despised  all  my  reproof.  There- 
fore shall  they  eat  of  the  fruit  of  their  own 
way,  and  be  filled  with  their  own  devices." 
(Prnv.  1 :3o,  31.)  But  the  Same  principle  obtains 
in  the  direction  of  good  as  well  as  of  evil. 

8.  For  he  that  soweth  unto  his  {own. 
Revised  Version)  flesh  shall  of  the  flesh 
reap  corruption.  By  'his  own  flesh'  is 
meant  his  own  sinful  nature,  and  by  'sowing 
unto'  it  must  be  meant  making  it  the  seed 
plot  or  ground  which  he  cultivates,  and  from 
which  his  life  proceeds;  in  other  words,  it  is 
suffering  his  sinful  nature  to  rule  his  conduct 
— nay,  it  is  adopting  its  influence  as  the  rule 
of  his  life.  And,  therefore,  the  harvest  is 
'corruption,'  moral  worthlessness  and  decay, 
the  ruin  of  soul  and  body  forever.  But  he 
that  soweth  to  the  Spirit  shall  of  the 
Spirit  reap  life  everlasting.  Paul  does 
not  say  'to  his  own  Spirit,'  thus  setting  the 
higher  principles  and  powers  of  man's  nature 
over  against  the  lower,  and  tracing  the  har- 
vest of  eternal  life  to  man  himself;  but  he 
says,  '  to  the  Spirit,'  thus  testifying  that  a  true 
Christian  counts  all  his  right-living  a  fruit  of 
divine  grace  in  his  soul.  He  yields  himself  to 
the  influence  of  the  Holy  Spirit,  and  strives 
with  that  Spirit  to  overcome  and  destroy  the 


Ch.  VI.] 


GALATIANS. 


75 


9  And  let  us  not  be  weary  in  well  doing:  for  in  due 
season  we  sliutl  reap,  if  we  faint  not 

10  As  we  have  therelore  opportunity,  let  us  do  good 
unto  all  mtn,  especially  uulo  them  who  are  of  the 
household  of  faitli. 

11  Ye  see  how  large  a  letter  I  have  written  unto  you 
wiih  mine  own  hand. 


y  shall  of  the  Spirit  reap  eternal  life.  And  let  us  not 
be  weary  in  well-doing;  for  in  due  season  we  shall 

10  reap,  if  we  faint  not.  .So  then, 'as  we  have  oppor- 
tunity, let  us  work  that  which  is  good  toward  all 
men,  and  especially  toward  them  that  are  of  the 
household  of  the  faith. 

11  See  with  how  large  letters  I  2  write  unto  you  with 


1  Or,  since 'i  Ur,  have  i 


influence  of  the  flesh.  And  the  harvest  is 
'everhisting  (or,  eternal)  life'!  Not  merely 
endless  existence  in  some  unknown  condition, 
— out  of  harmony,  perhaps,  with  God  and  his 
universe, — but  life,  full,  free,  pure,  joyous, 
progressive,  in  fellowship  with  God,  and  at 
home  with  all  his  friends;  this,  and  whatever 
better  is  conceivable,  is  embraced  in  the  mean- 
ing of  'eternal  life,'  as  used  by  the  sacred 
writers. 

9.  And  let  us  not  be  weary  in  well 
duins:;  Air  in  due  season  we  shall  reap, 
if  we  faint  not.  '  In  due  season  ' — in  its 
own  tittiiig  time,  we  shall  be  put  in  possession 
of  this  eternal  life.  Let  us  not,  then,  faint  in 
the  way.  The  words  remind  us  of  the  apos- 
tle's testimony  respecting  himself  not  far 
from  the  time  when  this  letter  was  written. 
"Wherefore  we  faint  not;  but  though  our 
outward  man  is  decaying,  yet  our  inward 
man  is  renewed  day  by  day.  For  our  light 
afiliction,  which  is  for  the  moment,  worketh 
for  us  more  and  more  exceedingly  an  eternal 
weight  of  glory,"  etc.     (acnr.i;  le-is.) 

10,  As  we  have  therefore  opportunity, 
etc.  Here  again,  as  in  a  great  majority  of 
instances  where  they  difl:er,  the  Kevised  Ver- 
sion is  more  accurate  than  the  Common  Ver- 
sion. So  then,  as  we  have  opportunity,  let  us 
work  that  which  is  good  toward  all  men,  and 
especially  toioard  them  that  are  of  the  house- 
hold of  the  faith.  'So  then'  (apa  ovv)  is  an 
expression  peculiar  to  Paul :  the  fortner  show- 
ing that  the  following  words  agree  with  some- 
thing just  said,  and  the  latter,  that  they  are  a 
conclusion  from  that  something,  'accordingly 
therefore.'  '  As  we  have  opportunity ' — when- 
ever we  have  a  suitable  occasion.  'Let  us 
work  that  which  is  good.'  It  is  desirable  to 
translate  the  verb  here  used  '  work,'  in  order 
to  distinguish  it  from  another,  which  must  be 
translated  'do'  (epya^onoi,  'work';  woie'w,  'do'). 
'Toward  all  men.'  The  apostle  teaches  the 
same  doctrine  as  his  Lord,  the  doctrine  of  uni- 
versal philanthropy  and,  as  far  as  possible, 
of  universal  beneficence.     See  1  Tim.  3  :  1-4 ; 


Matt.  5  :  44-48  ;  22  :  39 ;  Luke  10  :  29-37.  The 
'opportunity'  of  doing  good  to  foreigners  and 
strangers  is  comparatively  rare,  but  the  dispo- 
sition to  do  them  good  may  be  constant.  More- 
over, it  is  well  to  bear  in  mind  that  facilities 
of  travel  and  intercourse,  are  rapidly  multi- 
plying the  opportunities  which  Christians  have 
of  doing  good  to  all  men.  'And  especially 
unto  them  who  are  of  the  household  of 
faith.'  Thus  all  believers  in  Christ  are  repre- 
sented as  belonging  to  one  family,  and  are 
urged  to  cultivate  a  family  aflection  by  ren- 
dering assistance  to  one  another.  In  this 
respect  also,  the  apostle  simply  reiterates  the 
teaching  of  his  Lord.  His  exhortation  is  but 
the  statement,  in  another  and  practical  form, 
of  the  Saviour's  'new  commandment,'  which 
was,  at  the  same  time,  as  old  as  the  spiritual 
nature  of  man.  For  that  those  who  are  one 
in  spirit  and  aim  and  hope  should  be  bound 
together  by  special  affection,  and  should  make 
special  efforts  to  benefit  one  anotlier,  is  natu- 
ral, inevitable.  The  extraordinary  love  of 
the  early  Christians  to  one  another  was  a  sur- 
prise to  the  heathen,  and  was,  in  many  cases, 
the  principal  thing  which  recommended  the 
new  religion  to  their  attention,  and  compelled 
them  to  see  in  it  a  beneficent  power. 

With  this  beautiful  sentiment,  the  apostle 
finishes  the  main  body  of  his  Epistle  to  the 
Galatians.  All  that  remains  is  an  earnest 
resume  of  what  he  has  said,  a  brief  reference 
to  himself,  and  a  final  benediction. 

11-16.  Brief  Reoapitulation. 

11.  Ye  see  how  large  a  letter.  Better, 
See  with  how  large  letters  I  have  written  7into 
you  vnth  mine  own  hand.  "If  we  accept  the 
results  of  the  present  exegesis,"  says  Dr. 
Hackett,  "  we  must  translate  in  this  way  .  .  . 
There  is  a  harmony  between  this  verse,  as  thus 
correctly  understood,  and  2Thess.  3  :  17,  which 
may  be  worth  pointing  out.  In  the  Epi-^tle  to 
the  Thessalonians,  Paul  speaks  of  tlie  salutti- 
tion  there  as  added  by  his  own  hand,  and  as 
being  a  sign  (ariiitlov)  or  attestation  of  the  gen- 
uineness of  the  letter — such,   in  fact,  as   he 


76 


GALATIANS. 


[Ch.  VI. 


12  As  many  as  desire  to  make  a  fair  shew  in  the 
flesh,  they  constrain  you  to  be  circumcised;  only  lest 
tliey  should  sutl'er  persecution  lor  the  cross  of  Christ. 

1,J  For  neither  tney  themselves  who  are  circumcised 
keep  the  law ;  but  de^ire  to  have  you  circumcised,  thai 
I  hey  may  glory  in  your  tiesh. 


12  mine  own  hand.  As  many  as  desire  to  make  a  fair 
show  in  the  tiesh,  they  compel  you  to  be  circum- 
cised :   only  that  they  may  not   be   persecuted  '  for 

13  the  cross  of  (.  hrist.  l-'or  not  even  they  who  -  re- 
ceive circumcision  do  theiuselves  keep  ^tlie  law; 
but  they  desire  to  have  you  circumcised,  that  ihty 


1  Or,  by  reason  of 2  Some  uucient  auiboi-icies  read  Aave  6ee»  circumcised 3  Or,  u  law. 


generally  inserted  in  his  epistles,  and  which 
consisted  usually  of  a  few  words  written  by 
himself.     His  mode  of  referring  to  this  mark 
or  sign,  so  I  write  (outco  -ypdi^ai),  shows  tliat  it 
was  some  peculiarity  b3'  which  his  hand  Avas 
readily  distinguished  from  that  of  the  ordi- 
nary amanuensis.    That  peculiarity,  as  appears 
from  the  epithet  (irj)Ai/cois.  how  great)   in  our 
epistle,  was  the  size  of  the  written  characters 
or  letters,  for  which  (oiiru  ypd^ia,  so  I  virite)  he 
was  well  known.     Whether  Paul  wrote  the 
whole  Epistle  with  his  own  hand,  or  the  last 
verses  only;   whether  he  wrote  in  so  peculiar 
a  way  from  want  of  practice,  and  hence,  awk- 
wardness;   and  whether    he    alludes  to  the 
matter   because    he   would    authenticate   the 
letter,  or  to  remind  the  Galatians  of  his  ear- 
nestness and  painstaking  in  their  behalf,  are 
questions  which  do  not  affect  the  translation," 
and  were   not,   therefore,   considered   by  Dr. 
Hackett  in  the  article  from  which  this  extract 
is   made.     But  in   the  American    Edition   of 
Smiths    "Bible    Dictionary,"    he    remarks: 
"The   rendering  of  the   Authorized  Version 
— "How  large  a  letter  I  have  written  with 
mine  own  hand  (Gai.  6:  ii)— might  lead  us  to 
suppose  that  in  that  instance,  at  least,  he  do- 
parted    from    his    usual    practice.      But    the 
correct  translation  removes  that  impression, 
showing  that  the  remark  applies  rather  to  a 
few  words  or  verses  only  of  the  letter  as  the 
customary  token  of  authenticity."   (Page  759. ) 
12.  As  many  as  desire  to  make  a  fair 
show  in  the  flesh.    '  In  the  flesh '  here  means 
in  matters  pertaining  to  the  physical  nature 
and  outward  life.     Ritualism  was  the  sphere 
in  which  they  sought  to  shine.     The  forms  of 
godliness  were  more  to  them  than  the  reality. 
And  underneath  their  zeal  for  Jewish  cere- 
monies was   a   desire  to   be   considered  very 
religious  themselves — at  least,  in  the  eyes  of 
their    countrymen.      Th-ey    constrain    (or, 
compel)  you  to  be  circumcised.     Of  course, 
l)y  insisting  that  without   circumcision   men 
could  not  be  saved.     In  so  far  as  this  convic- 
tion could  be  implanted  in  the  minds  of  the 
Galatians,  they  would  be  compelled  by  it  to 


submit  to  the  Jewish  ritual,  and  especially  to 
the  decisive  initiatory  act.  Lest  they  should 
sufl'er  persecution  for  (or,  Only  that  they 
may  not  be  persecuted  for)  the  cross  of 
Christ.  These  Judaizing  teachers  were, 
therefore,  men  who  claimed  to  be  Christians, 
and  who  were  influenced  to  do  as  they  did  by 
a  strong  desire  to  avoid  the  reproach  and  per- 
secution which  the  Jews  directed,  with  all 
bitterness,  against  those  who  forsook  the  law 
of  Moses  to  trust  in  the  cross  of  Christ  for 
salvation.  According  to  the  inspired  judg- 
ment of  Paul,  they  were  influenced  by  a  desire 
to  stand  well  with  their  countrymen,  and  es- 
pecially' by  a  desire  to  escape  persecution  from 
them.  Thus  the  apostle  puurs  a  flo(jd  of  light 
upon  the  motives  of  these  Judaizing  teachers. 
In  the  next  verse,  he  justifies  this  judgment  in 
respect  to  their  motives  by  an  appeal  to  one 
feature  of  their  conduct.  'For  the  cross'  (tw 
o-Tavpiu)  is  used  to  express  the  occasion  or  reason 
of  the  persecution.  Compare  Eoni.  11  :  20, 
30  and  2  Cor.  2  :  13,  and  Winer  p.  21G<=. 

13.  For  neither  they  themselves,  etc. 
Better :  For  not  even  do  they  themselves  viho 
receive  circitnicision  keep  the  laiv.  Two  ques- 
tions must  here  be  answered  :  1.  In  what  tense 
is  the  participle,  in  the  present  (n-cpiTtfii'OMei'oi, 
who  receive  circumcision)  or  in  the  perfect 
(TreptreTiiijjjieVot)  ?  The  rcasons  which  make  for 
the  opinion  that  it  is  present  are:  (1)  That 
it  is  the  more  difficult  reading.  (2)  That  it  is 
fairly  well  attested;  namely,  by  B  (F  G)  L, 
and  many  cursives.  For  the  former  reason 
chiefly  we  feel  constrained  to  look  upon  the 
present  tense  as  probably  genuine,  and  the 
perfect  as  a  correction.  But  who  are  intended 
by  those  'who  receive  circumcision' — the 
Gentile  Christians  or  the  Judaizing  teachers? 
If  the  former  are  intended,  we  must  suppose 
that  some  of  the  Galatian  Christians  were 
already  submitting  to  circumcision,  but  with- 
out keeping  the  law  in  all  respects,  or  even 
expecting  to  keep  it.  But  this  is  scarcely 
probable.  It  would  have  been  an  illogical 
and  untenable  position  for  sincere  men.  Be- 
sides, the  subject  of  this  clause  is  evidently 


Ch.  VI.] 


GALATIANS. 


77 


14  But  God  forbid  that  I  should  glury  save  in  tlie 
cross  of  our  Lord  Jesus  Christ,  by  whom  the  world  is 
crucified  unto  me,  und  I  unto  the  world. 

15  For  in  Christ  Jesus  neither  circumcision  availeth 
any  thing,  nor  iiucircuiucision,  but  a  new  creature 

16  And  <is  many  as  walk  according  to  this  rule,  peace 
be  on  them,  and  mercy,  and  upon  the  Israel  of  God. 


14  may  glory  in  your  flesh.  But  far  be  it  from  me  to 
glory,  save  in  the  cross  of  our  Lord  Jesus  Christ, 
through  •  which  the  world  hath  been  crucilied  unto 

15  me,  and  1  unto  the  world,  tor  neither  is  (•ircuin- 
cision  any   thing,  nor   uncircumcision,   but  a    new 

16  -creature.  And  as  many  as  shall  walk  by  this  rule, 
peace  be  upon  them,  and  mercy,  and  upon  the  Israel 
of  God. 


1  Or,  whom 2  Or,  creation. 


the  subject  of  the  next  chiuse,  and  the  subject 
of  that  clause  must  be  the  Judaizing  teachers. 
The  Greek  expression  'who  receive  circum- 
cision '  (oi  TrepiTejivo/oiet'oi)  denotes  the  party 
practicing  and  advocating  circumcision  ;  and 
the  present  participle  is  used  to  describe  their 
conduct  in  its  present  moral  effect.  Yet  they 
do  not  keep  the  law  in  all  its  parts  themselves. 
But  they  desire  to  have  you  circum- 
cised, that  they  may  glory  in  your  flesh. 
For  bj'  making  proselytes  to  Judaism  they 
would  gain  the  approval  of  their  countrymen, 
without  renouncing  their  confidence  in  Christ. 
The  mere  outward  conformity  of  Gentile 
Christians  to  the  Jewish  Law  in  the  initiatory 
rite,  through  their  influence,  would  furnish 
them  matter  for  boasting  among  the  Jews, 
something  to  wliich  they  could  appeal  as  evi- 
dence of  their  fidelity  to  the  law.  Thus  they 
were  selfish  and  hypocritical,  seeking  their 
own  ends  while  professing  to  seek  for  the  sal- 
vation of  the  Gentiles.  Certainly  the  Gala- 
tians  would  do  themselves  irreparable  harm 
if  they  should  give  heed  to  the  counsels  of 
such  men. 

14.  But  God  forbid  that  I  should  (far 
be  it  from  me  to)  glory,  save  in  the  cross 
of  our  Lord  Jesus  Christ,  by  whom 
{through  wliich)  the  world  is  {hath  been) 
crucified  unto  me,  and  I  unto  the  Avorld. 
The  expression  ^far  be  it '  f/ii>i  yevoiro)  is  alwa3-s 
employed  by  the  apostle  to  declare  his  horror 
at  or  repugnance  to  some  doctrine  or  act.  So 
here,  the  thought  of  glorying  in  anything  save 
the  cross  of  Christ  is  represented  as  shocking 
to  his  mind.  And  by  'the  cross  of  Christ '  he 
certainly  means  the  propitiatory  death  of  the 
Redeemer.  In  that  he  was  ready  to  glory  and 
exult  forever,  but  in  nothing  else.  In  that 
was  to  be  found  pardon  and  peace,  victory 
over  sin,  and  eternal  life  in  the  age  to  come. 
There  is  a  slight  ambiguity  in  the  word  trans- 
lated 'which,'  as  the  form  of  the  Greek  rela- 
tive must  be  the  same  whether  it  refers  to  '  the 
cross'  or  to  the  '  Lord  Jesus  Christ.'     Indeed, 


the  same  prououn  would  be  used  if  Paul  in- 
tended it  to  represent  the  complex  idea  of 
'the  cross  of  Christ.'  Perhaps  we  cannot  do 
better  than  to  give  it  this  wider  reference,  and 
if  so  the  rendering  of  the  Revised  Version 
'through  which'  is  correct.  It  was  then 
through  the  propitiatory  death  of  Christ  upon 
the  cross  that  Paul  felt  himself  to  be  dead 
unto  the  world,  and  the  world  dead  unto  him. 
By  this  double  expression  he  seeks  to  empha- 
size his  utter  abandonment  of  sinful  aims,  his 
entire  separation  from  all  that  does  not  belong 
to  Christ,  his  profound  indiflerence  and  even 
opposition  to  every  ceremonial  which  turned 
him  away  from  the  Lord  Jesus.  And  as  a 
reason  for  this  he  adds  the  following  state- 
ment : 

15.  For  in  Christ  Jesus  neither  circum- 
cision availeth  anything,  nor  uncircum- 
cision, but  a  new  creature  (or,  creation). 
Why  then  does  the  apostle  oppose  circumcision 
so  earnestly?  Because  it  was  insisted  upon  as 
a  means  of  acceptance  with  God,  as  one  of  the 
legal  works  on  which  salvation  depends, — 
though  it  has  no  power  to  give  the  new  life  in 
Christ  which  is  tlie  beginning  and  the  pledge 
of  eternal  peace.  He  therefore  puts  it  on  the 
same  level  with  uncircumcision,  which  no 
Jewish  or  Gentile  convert  was  foolish  enough 
to  iiTiHgine  a  means  of  acceptance  with  God. 
In  fact,  both  Jews  and  Gentiles  were  con- 
demned by  the  Divine  Law  which  they  had 
broken,  and  their  only  prospect  of  recovery 
was  through  faith  in  Christ.  A  new  creation 
is  the  one  thing  needful  to  a  sinner.  A  new 
birth  through  the  power  of  tlie  Holy  Spirit, 
bj'  which  he  enters  on  a  life  of  love,  joy,  peace, 
longsuffering,  kindness,  goodness,  fidelity, 
meekness,  self-control,  is  the  only  means  of 
justification.  And  this  is  a  new  creation  :  not 
a  shoot  from  the  old  sinful  nature,  but  a  holy 
seed  implanted  by  the  Sprit  of  God  and  nour- 
ished by  his  grace. 

16.  And  as  many  as  walk  (or,  shall  iralk) 
by    this    rule,  peace    be    on    them,  and 


78 


GALATIANS. 


[Ch.  VI. 


17  From  henceforth  let  no  man  trouble  me:  for  I 
bear  in  my  body  the  marks  of  the  Lord  Jesus. 

IS  Brethren,  the  grace  of  our  Lord  Jesus  Christ  be 
with  your  Spirit.     Amen. 


17  From   henceforth   let  no  man  trouble  me:   for  I 
bear  branded  on  my  body  the  marks  of  Jesus. 

18  The  grace  of  our  Lord  Jesus  Christ  be  with  your 
spirit,  brethren.    Amen. 


mercy,    and    upon    the    Israel    of    God. 

'This  rule,'  or  canon,  is  the  principle  just 
stated  (ver.  15)  that  everything  depends  on  a 
new  creation  in  Christ  Jesus.  And  if  we  adopt 
the  reading  'shall  walk,'  we  see  that  Paul 
recognizes  the  necessity  of  abiding  in  the  truth 
and  acting  in  harmony  with  it.  He  docs  not 
invoke  the  peace  of  God  upon  those  that  are 
now  walking  bj^  this  rule,  or  that  have  ac- 
cepted it  hitherto,  but  upon  such  as  continue 
to  the  end  in  such  a  course.  And  by  '  the 
Israel  of  God '  he  means  without  doubt  the 
true  Israel,  those  who  are  sons  of  God  through 
faith  in  his  Son,  whether  of  Jewish  or  Gentile 
descent  after  the  flesh. 

17-18.  Personal  Kequest  and  Benedic- 
tion. 

17.  From  henceforth  let  no  man  trouble 
me.  That  is,  by  calling  in  question  my  apos- 
tolic authority  or  by  perverting  my  gospel. 
The  words  may  be  literally  rendered  :  Hence- 
forth let  no  one  prepare  for  me  heavy  labors, 
or  troubles.  For  Paul  was  often  oppressed 
by  the  care  of  all  the  churches,  and  especially 
when  any  of  them  were  rent  by  factions,  or 
were  in  danger  of  being  led  away  from  the 
truth.  Such  conditions  imposed  heavy  bur- 
dens on  him,  filled  his  spirit  with  anxiety,  and 
would  have  been  insupportable  but  for  the 
strength  which  Christ  imparted  to  him.  (Pim. 
4 :  13.)  For  I  bear  in  my  body — or,  For  I 
bear  branded  on  my  body  the  marks  of  Jesus. 


(Kevised  Version.)  The  pronoun  'I'  is  em- 
phatic, implying  that  this  was  not  true  of 
Judaizing  teachers  who  had  impeached  his 
authority  and  attempted  to  render  his  work 
vain.  Moreover,  he  appeals  to  the  scars  which 
were  in  his  body  as  signs  of  the  persecution 
which  he  had  suffered  for  Christ's  sake,  and 
as  brand-marks  declaring  that  he  was  Christ's 
bondservant.  "The  marks  attested  who  the 
apostle's  Master  was."  (Ellicott.)  "Jesus  is 
my  Master,  my  Protector.  His  brand  is 
stamped  on  my  body.  I  bear  this  badge  of 
an  honorable  service."  (Lightfoot.)  See  John 
15:20;  16:2;  2  Tim.  3  :  12;  2  Cor.  4  :  10; 
11  :  23. 

18.  Brethren,  the  grace  of  our  Lord 
Jesus  Christ,  etc.  The  grace  of  our  Lord 
Jesus  Christ  be  with  your  spirit,  brethren. 
Amen.  (Revised  Version.)  The onlj^ difference 
between  the  Common  Version  and  the  Revised 
Version  is  in  the  position  of  the  word  'brethren.' 
In  the  original  it  stands  at  the  close  of  the  sen- 
tence, "an  unusual  and  emphatic  position;  com- 
pare Philemon  7."  "Thus,"  saysBengel,  "the 
severity  of  the  whole  Epistle  is  softened." 
Note  also  the  benediction  itself,  which  directs 
the  minds  of  his  readers  to  'the  grace  of  our 
Lord  Jesus  Christ'  as  the  sum  of  all  good. 
And  then  with  the  ratifying  'Amen'  the  great 
apostle  commits  this  wonderful  Epistle  to  some 
faithful  messenger,  who  will  bear  it  quickly  to 
the  churches  of  Galatia. 


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